"You too, my most excellent friend, if you were not
superior
to Pythagoras, in birth and reputation, would have migrated from Miletus and gone elsewhere.
Diogenes Laertius
2 And he himself says in his writings, that he had come among men after having spent two hundred and seven years in the shades below.
Therefore the Lucanians and the Peucetians, and the Messapians, and the Romans, flocked around him, coming with eagerness to hear his discourses; but until the time of Philolaus, there were no doctrines of Pythagoras ever divulged; and he was the first person who published the three celebrated books which Plato wrote to have purchased for him for a hundred minae.
Nor were the number of his scholars who used to come to him by night fewer than six hundred.
And if any of them had ever been permitted to see him, they wrote of it to their friends, as if they had gained some great advantage.
The people of Metapontum used to call his house the temple of Ceres; and the street leading to it they called the street of the Muses, as we are told by Favorinus in his Universal History.
And the rest of the Pythagoreans used to say, according to the account given by Aristoxenus, in the tenth book of his Laws on Education, that his precepts ought not to be divulged to all the world; and Xenophilus, the Pythagorean, when he was asked what was the best way for a man to educate his son, said, "That he must first of all take care that he was born in a city which enjoyed good laws. "
Pythagoras, too, formed many excellent men in Italy, by his precepts, and among them Zaleucus,3 and Charondas,4 the lawgivers.
XVI. For he was very eminent for his power of attracting friendships; and among other things, if ever he heard that any one had any community of symbols with him, he at once made him a companion and a friend.
XVII. Now, what he called his symbols were such as these. "Do not stir the fire with a sword. " "Do not sit down on a bushel. " "Do not devour your heart. " "Do not aid men in discarding a burden, but in increasing one. " "Always have your bed packed up. " "Do not bear the image of a God on a ring. " "Efface the traces of a pot in the ashes. " "Do not wipe a seat with a lamp. " "Do not make water in the sunshine. " "Do not walk in the main street. " "Do not offer your right hand lightly. " "Do not cherish swallows under your roof. " "Do not cherish birds with crooked talons. " "Do not defile; and do not stand upon the parings of your nails or the cuttings of your hair. " "Avoid a sharp sword. " "When you are travelling abroad, look not back at your own borders. " Now the precept not to stir fire with a sword meant, not to provoke the anger or swelling pride of powerful men; not to violate the beam of the balance meant, not to transgress fairness and justice; not to sit on a bushel is to have an equal care for the present and for the future, for by the bushel is meant one's daily food. By not devouring one's heart, he intended to show that we ought not to waste away our souls with grief and sorrow. In the precept that a man when travelling abroad should not turn his eyes back, he recommended those who were departing from life not to be desirous to live, and not to be too much attracted by the pleasures here on earth. And the other symbols may be explained in a similar manner, that we may not be too prolix here.
XVIII. And above all things, he used to prohibit the eating of the erythinus, and the melanurus; and also, he enjoined his disciples to abstain from the hearts of animals, and from beans. And Aristotle informs us, that he sometimes used also to add to these prohibitions paunches and mullet. And some authors assert that he himself used to be contented with honey and honeycomb, and bread, and that he never drank wine in the day time. And his desert was usually vegetables, either boiled or raw; and he very rarely ate fish. His dress was white, very clean, and his bed-clothes were also white, and woollen, for linen had not yet been introduced into that country. He was never known to have eaten too much, or to have drunk too much, or to indulge in the pleasures of love. He abstained wholly from laughter, and from all such indulgences as jests and idle stories. And when he was angry, he never chastised any one, whether slave or freeman. He used to call admonishing, feeding storks.
He used to practise divination, as far as auguries and auspices go, but not by means of burnt offerings, except only the burning of frankincense. And all the sacrifices which he offered consisted of inanimate things. But some, however, assert that he did sacrifice animals, limiting himself to cocks, and sucking kids, which are called apalioi, but that he very rarely offered lambs. Aristoxenus, however, affirms that he permitted the eating of all other animals, and only abstained from oxen used in agriculture, and from rams.
XIX. The same author tells us, as I have already mentioned, that he received his doctrines from Themistoclea, at Delphi. And Hieronymus says, that when he descended to the shades below, he saw the soul of Hesiod bound to a brazen pillar, and gnashing its teeth; and that of Homer suspended from a tree, and snakes around it, as a punishment for the things that they had said of the Gods. And that those people also were punished who refrained from commerce with their wives; and that on account of this he was greatly honoured by the people of Crotona.
But Aristippus, of Cyrene, in his Account of Natural Philosophers, says that Pythagoras derived his name from the fact of his speaking (agoreuein) truth no less than the God at Delphi (tou pythiou).
It is said that he used to admonish his disciples to repeat these lines to themselves whenever they returned home to their houses:
In what have I transgress'd? What have I done?
What that I should have done have I omitted?
And that he used to forbid them to offer victims to the Gods, ordering them to worship only at those altars which were unstained with blood. He forbade them also to swear by the Gods; saying, "That every man ought so to exercise himself, as to be worthy of belief without an oath. " He also taught men that it behoved them to honour their elders, thinking that which was precedent in point of time more honourable; just as in the world, the rising of the sun was more so than the setting; in life, the beginning more so than the end; and in animals, production more so than destruction.
Another of his rules was that men should honour the Gods above the daemones, heroes above men; and of all men parents were entitled to the highest degree of reverence. Another, that people should associate with one another in such a way as not to make their friends enemies, but to render their enemies friends. Another was that they should think nothing exclusively their own. Another was to assist the law, and to make war upon lawlessness. Not to destroy or injure a cultivated tree, nor any animal either which does not injure men. That modesty and decorum consisted in never yielding to laughter, and yet not looking stern. He taught that men should avoid too much flesh, that they should in travelling let rest and exertion alternate; that they should exercise memory; that they should never say or do anything in anger; that they should not pay respect to every kind of divination; that they should use songs set to the lyre; and by hymns to the Gods and to eminent men, display a reasonable gratitude to them.
He also forbade his disciples to eat beans, because, as they were flatulent, they greatly partook of animal properties [he also said that men kept their stomachs in better order by avoiding them]; and that such abstinence made the visions which appear in one's sleep gentle and free from agitation. Alexander also says, in his Successions of Philosophers, that he found the following dogmas also set down in the Commentaries of Pythagoras:
That the monad was the beginning of everything. From the monad proceeds an indefinite duad, which is subordinate to the monad as to its cause. That from the monad and the indefinite duad proceed numbers. And from numbers signs. And from these last, lines of which plane figures consist. And from plane figures are derived solid bodies. And from solid bodies sensible bodies, of which last there are four elements; fire, water, earth, and air. And that the world, which is endued with life, and intellect, and which is of a spherical figure, having the earth, which is also spherical, and inhabited all over in its centre, results from a combination of these elements, and derives its motion from them; and also that there are antipodes,5 and that what is below, as respects us, is above in respect of them.
He also taught that light and darkness, and cold and heat, and dryness and moisture, were equally divided in the world; and that, while heat was predominant it was summer; while cold had the mastery it was winter; when dryness prevailed it was spring; and when moisture preponderated, winter. And while all these qualities were on a level, then was the loveliest season of the year; of which the flourishing spring was the wholesome period, and the season of autumn the most pernicious one. Of the day, he said that the flourishing period was the morning, and the fading one the evening; on which account that also was the least healthy time.
Another of his theories was, that the air around the earth was immoveable, and pregnant with disease; and that everything in it was mortal; but that the upper air was in perpetual motion, and pure and salubrious; and that everything in that was immortal, and on that account divine. And that the sun, and the moon, and the stars, were all Gods; for in them the warm principle predominates which is the cause of life. And that the moon derives its light from the sun. And that there is a relationship between men and the Gods, because men partake of the divine principle; on which account also, God exercises his providence for our advantage. Also, that fate is the cause of the arrangement of the world both generally and particularly. Moreover, that a ray from the sun penetrated both the cold aether and the dense aether; and they call the air (aer) the cold aether (psychron aithera), and the sea and moisture they call the dense aether (pachun aethera). And this ray descends into the depths, and in this way vivifies everything. And everything which partakes of the principle of heat lives, on which account also plants are animated beings; but that all living things have not necessarily souls. And that the soul is a something torn off from the aether, both warm and cold, from its partaking of the cold aether. And that the soul is something different from life. Also, that it is immortal, because that from which it has been detached is immortal.
Also, that animals are born from one another by seeds, and that it is impossible for there to be any spontaneous production by the earth. And that seed is a drop from the brain which contains in itself a warm vapour; and that when this is applied to the womb, it transmits virtue, and moisture, and blood from the brain, from which flesh, and sinews, and bones, and hair, and the whole body are produced. And from the vapour is produced the soul, and also sensation. And that the infant first becomes a solid body at the end of forty days; but, according to the principles of harmony, it is not perfect till seven, or perhaps nine, or at most ten months, and then it is brought forth. And that it contains in itself all the principles of life, which are all connected together, and by their union and combination form a harmonious whole, each of them, developing itself at the appointed time.
The senses in general, and especially the sight, are a vapour of excessive warmth, and on this account a man is said to see through air, and through water. For the hot principle is opposed by the cold one; since, if the vapour in the eyes were cold, it would have the same temperature as the air, and so would be dissipated. As it is, in some passages he calls the eyes the gates of the sun. And he speaks in a similar manner of hearing, and of the other senses.
He also says that the soul of man is divided into three parts; into intuition (nous), and reason (phren) and mind (thymos), and that the first and last divisions are found also in other animals, but that the middle one, reason, is only found in man. And that the chief abode of the soul is in those parts of the body which are between the heart and the brain. And that that portion of it which is in the heart is the mind (thymos); but that deliberation (nous), and reason (phren), reside in the brain: (6)
Moreover, that the senses are drops from them; and that the reasoning sense is immortal, but the others are mortal. And that the soul is nourished by the blood; and that reasons are the winds of the soul. That it is invisible, and so are its reasons, since the aether itself is invisible. That the links of the soul are the veins, and the arteries and the nerves. But that when it is vigorous, and is by itself in a quiescent state, then its links are words and actions. That when it is cast forth upon the earth it wanders about, resembling the body. Moreover, that Mercury is the steward of the souls, and that on this account he has the name of Conductor, and Commercial, and Infernal, since it is he who conducts the souls from their bodies, and from earth, and sea; and that he conducts the pure souls to the highest region, and that he does not allow the impure ones to approach them, nor to come near one another; but commits them to be bound in indissoluble fetters by the Furies. The Pythagoreans also assert, that the whole air is full of souls, and that these are those which are accounted daemones, and heroes. Also, that it is by them that dreams are sent among men, and also the tokens of disease and health; these last too, being sent not only to men, but to sheep also and other cattle. Also, that it is they who are concerned with purifications, and expiations, and all kinds of divination, and oracular predictions, and things of that kind.
They also say, that the most important privilege in man is the being able to persuade his soul to either good or bad. And that men are happy when they have a good soul; yet, that they are never quiet, and that they never retain the same mind long. Also, that an oath is justice; and that on that account, Jupiter is called Jupiter of Oaths (Orkios). Also, that virtue is harmony, and health, and universal good, and God; on which account everything owes its existence and consistency to harmony. Also, that friendship is a harmonious equality.
Again, they teach that one ought not to pay equal honours to Gods and to heroes; but that one ought to honour the Gods at all times, extolling them with praises, clothed in white garments, and keeping one's body chaste; but that one ought not to pay such honour to the heroes till after midday. Also, that a state of purity is brought about by purifications, and washings, and sprinklings, and by a man's purifying himself from all funerals, or concubinage, or pollution of every kind, and by abstaining from all flesh that has either been killed or died of itself, and from mullets, and from melanuri, and from eggs, and from such animals as lay eggs, and from beans, and from other things which are prohibited by those who have the charge of the mysteries in the temples.
And Aristotle says, in his treatise on Beans, that Pythagoras enjoined his disciples to abstain from beans, either because they resemble some part of the human body, or because they are like the gates of hell (for they are the only plants without parts); or because they dry up other plants, or because they are representatives of universal nature, or because they are used in elections in oligarchical governments. He also forbade his disciples to pick up what fell from the table, for the sake of accustoming them not to eat immoderately, or else because such things belong to the dead.
But Aristophanes says, that what falls belongs to the heroes; saying, in his Heroes:
Never taste the things which fall
From the table on the floor.
He also forbade his disciples to eat white poultry, because a cock of that colour was sacred to Month, and was also a suppliant. He was also accounted a good animal;7 and he was sacred to the God Month, for he indicates the time.
The Pythagoreans were also forbidden to eat of all fish that were sacred; on the ground that the same animals ought not to be served up before both Gods and men just as the same things do not belong to freemen and to slaves. Now, white is an indication of a good nature, and black of a bad one. Another of the precepts of Pythagoras was, that men ought not to break bread; because in ancient times friends used to assemble around one loaf, as they even now do among the barbarians. Nor would he allow men to divide bread which unites them. Some think that he laid down this rule in reference to the judgment which takes place in hell; some because this practice engenders timidity in war. According to others, what is alluded to is the Union, which presides over the government of the universe.
Another of his doctrines was, that of all solid figures the sphere was the most beautiful; and of all plane figures, the circle. That old age and all diminution were similar, and also increase and youth were identical. That health was the permanence of form, and disease the destruction of it. Of salt his opinion was, that it ought to be set before people as a reminder of justice; for salt preserves everything which it touches, and it is composed of the purest particles of water and sea.
These are the doctrines which Alexander asserts that he discovered in the Pythagorean treatises; and Aristotle gives a similar account of them.
XX. Timon, in his Silli, has not left unnoticed the dignified appearance of Pythagoras, when he attacks him on other points. And his words are these:
Pythagoras, who often teaches
Precepts of magic, and with speeches
Of long high-sounding diction draws,
From gaping crowds, a vain applause.
And respecting his having been different people at different times, Xenophanes adds his evidence in an elegiac poem which commences thus:
Now I will on another subject touch,
And lead the way.
And the passage in which he mentions Pythagoras is as follows ;
They say that once as passing by he saw
A dog severely beaten, he did pity him,
And spoke as follows to the man who beat him:
"Stop now, and beat him not; since in his body,
Abides the soul of a dear friend of mine,
Whose voice I recognized as he was crying. "
These are the words of Xenophanes.
Cratinus also ridiculed him in his Pythagorean Woman; but in his Tarentines, he speaks thus:
They are accustomed, if by chance they see
A private individual abroad,
To try what powers of argument he has,
How he can speak and reason: and they bother him
With strange antitheses and forced conclusions,
Errors, comparisons, and magnitudes,
Till they have filled and quite perplex'd his mind.
And Innesimachus says in his Alcmaeon:
As we do sacrifice to the Phoebus whom
Pythagoras worships, never eating aught
Which has the breath of life.
Austophon says in his Pythagorean:
A. He said that when he did descend below
Among the shades in Hell, he there beheld
All men who e'er had died; and there he saw,
That the Pythagoreans differ'd much
From all the rest; for that with them alone
Did Pluto deign to eat, much honouring
Their pious habits.
B. He's a civil God,
If he likes eating with such dirty fellows.
And again, in the same play he says:
They eat
Nothing but herbs and vegetables, and drink
Pure water only. But their lice are such,
Their cloaks so dirty, and their unwash'd scent
So rank, that no one of our younger men
Will for a moment bear them.
XXI. Pythagoras died in this manner. When he was sitting with some of his companions in Milo's house, some one of those whom he did not think worthy of admission into it, was excited by envy to set fire to it. But some say that the people of Crotona themselves did this, being afraid lest he might aspire to the tyranny. And that Pythagoras was caught as he was trying to escape; and coming to a place full of beans, he stopped there, saying that it was better to be caught than to trample on the beans, and better to be slain than to speak; and so he was murdered by those who were pursuing him. And in this way, also, most of his companions were slain; being in number about forty; but that a very few did escape, among whom were Archippus, of Tarentum, and Lysis, whom I have mentioned before.
But Dicaearchus relates that Pythagoras died afterwards, having escaped as far as the temple of the Muses, at Metapontum, and that he died there of starvation, having abstained from food for forty days. And Heraclides says, in his abridgment of the life of Satyrus, that after he had buried Pherecydes in Delos, he returned to Italy, and finding there a superb banquet prepared at the house of Milo, of Cortona, he left Crotona, and went to Metapontum, and there put an end to his life by starvation, not wishing to live any longer. But Hermippus says, that when there was war between the people of Agrigentum and the Syracusans, Pythagoras went out with his usual companions, and took the part of the Agrigentines; and as they were put to flight, he ran all round a field of beans, instead of crossing it, and so was slain by the Syracusans; and that the rest, being about five-and-thirty in number, were burnt at Tarentum, when they were trying to excite a sedition in the state against the principal magistrates.
Hermippus also relates another story about Pythagoras. For he says that when he was in Italy, he made a subterraneous apartment, and charged his mother to write an account of everything that took place, marking the time of each on a tablet, and then to send them down to him, until he came up again; and that his mother did so; and that Pythagoras came up again after a certain time, lean, and reduced to a skeleton; and that he came into the public assembly, and said that he had arrived from the shades below, and then he recited to them all that had happened during his absence. And they, being charmed by what he told them, wept and lamented, and believed that Pythagoras was a divine being; so that they even entrusted their wives to him, as likely to learn some good from him; and that they too were called Pythagoreans. And this is the story of Hermippus.
XXII. And Pythagoras had a wife, whose name was Theano; the daughter of Brontinus, of Crotona. But some say that she was the wife of Brontinus, and only a pupil of Pythagoras. And he had a daughter named Damo, as Lysis mentions in his letter to Hipparchus; where he speaks thus of Pythagoras: "And many say that you philosophize in public, as Pythagoras also used to do; who, when he had entrusted his Commentaries to Damo, his daughter, charged her to divulge them to no person out of the house. And she, though she might have sold his discourses for much money, would not abandon them, for she thought poverty and obedience to her father's injunctions more valuable than gold; and that too, though she was a woman. "
He had also a son, named Telauges, who was the successor of his father in his school, and who, according to some authors, was the teacher of Empedocles. At least Hippobotus relates that Empedocles said
"Telauges, noble youth, whom in due time,
Theano bore to wise Pythagoras. "
But there is no book extant, which is the work of Telauges, though there are some extant, which are attributed to his mother Theano. And they tell a story of her, that once, when she was asked how long a woman ought to be absent from her husband to be pure, she said, the moment she leaves her own husband, she is pure; but she is never pure at all, after she leaves any one else. And she recommended a woman, who was going to her husband, to put off her modesty with her clothes, and when she left him, to resume it again with her clothes; and when she was asked, "What clothes? " she said, "Those which cause you to be called a woman. "
XXIII. Now Pythagoras, as Heraclides, the son of Sarapian, relates, died when he was eighty years of age; according to his own account of his age, but according to the common account, he was more than ninety. And we have written a sportive epigram on him, which is couched in the following terms:
You're not the only man who has abstained
From living food, for so likewise have we;
And who, I'd like to know did ever taste
Food while alive, most sage Pythagoras?
When meat is boil'd, or roasted well and salted,
I don't think it can well be called living.
Which, therefore, without scruple then we eat it,
And call it no more living flesh, but meat.
And another, which runs thus:
Pythagoras was so wise a man, that he
Never eat meat himself, and called it sin.
And yet he gave good joints of beef to others.
So that I marvel at his principles;
Who others wronged, by teaching them to do
What he believed unholy for himself.
And another, as follows:
Should you Phythagoras' doctrine wish to know,
Look on the centre of Euphorbus' shield.
For he asserts there lived a man of old,
And when he had no longer an existence,
He still could say that he had been alive,
Or else he would not still be living now.
And this one too:
Alas! alas! why did Pythagoras hold
Beans in such wondrous honour? Why, besides,
Did he thus die among his choice companions?
There was a field of beans; and so the sage,
Died in the common road of Agrigentum,
Rather than trample down his favourite beans.
XXIV. And he flourished about the sixtieth Olympiad and his system lasted for nine or ten generations. And the last of the Pythagoreans, whom Aristoxenus knew, were Xenophilus, the Chalcidean, from Thrace; and Phanton, the Phliasian, and Echurates, and Diodes, and Polymnestus, who were also Phliasians, and they were disciples of Philolaus and Eurytus, of Tarentum.
XXV. And there were four men of the name of Pythagoras, about the same time, at no great distance from one another. One was a native of Crotona, a man who attained tyrannical power; the second was a Phliasian, a trainer of wrestlers, as some say; the third was a native of Zacynthus; the fourth was this our philosopher, to whom they say the mysteries of philosophy belong, in whose time that proverbial phrase, "Ipse dixit," was introduced into ordinary life. Some also affirm, that there was another man of the name of Pythagoras, a statuary of Rhodes; who is believed to have been the first discoverer of rhythm and proportion; and another was a Samian statuary; and another an orator, of no reputation; and another was a physician, who wrote a treatise on Squills; and also some essays on Homer; and another was a man, who wrote a history of the affairs of the Dorians, as we are told by Dionysius.
But Eratosthenes says, as Favorinus quotes him, in the eighth book of his Universal History, that this philosopher, of whom we are speaking, was the first man who ever practised boxing in a scientific manner, in the forty-eighth Olympiad, having his hair long, and being clothed in a purple robe; and that he was rejected from the competition among boys, and being ridiculed for his application, he immediately entered among the men, and came off victorious. And this statement is confirmed among other things, by the epigram which Theaetetus composed:
Stranger, if e'er you knew Pythagoras,
Pythagoras, the man with flowing hair,
The celebrated boxer, erst of Samos;
I am Pythagoras. And if you ask
A citizen of Elis of my deeds,
You'll surely think he is relating fables.
Favorinus says, that he employed definitions, on account of the mathematical subjects to which he applied himself. And that Socrates and those who were his pupils, did so still more; and that they were subsequently followed in this by Aristotle and the Stoics.
He too, was the first person, who ever gave the name of kosmos to the universe, and the first who called the earth round; though Theophrastus attributes this to Parmenides, and Zeno to Hesiod. They say too, that Cylon used to be a constant adversary of his, as Antidicus was of Socrates. And this epigram also used to be repeated, concerning Pythagoras the athlete:
Pythagoras of Samos, son of Crates,
Came while a child to the Olympic games,
Eager to battle for the prize in boxing.
XXVI. There is a letter of this philosopher extant, which is couched in the following terms:-
PYTHAGORAS TO ANAXIMENES.
"You too, my most excellent friend, if you were not superior to Pythagoras, in birth and reputation, would have migrated from Miletus and gone elsewhere. But now the reputation of your father keeps you back, which perhaps would have restrained me too, if I had been like Anaximenes. But if you, who are the most eminent man, abandon the cities, all their ornaments will be taken from them; and the Median power will be more dangerous to them. Nor is it always seasonable to be studying astronomy, but it is more honourable to exhibit a regard for one's country. And I myself am not always occupied about speculations of my own fancy, but I am busied also with the wars which the Italians are waging against one another. "
But since we have now finished our account of Pythagoras, we must also speak of the most eminent of the Pythagoreans. After whom, we must mention those who are spoken of more promiscuously in connection with no particular school; and then we will connect the whole series of philosophers worth speaking of, till we arrive at Epicurus, as we have already promised.
Now Jelanges and Theano we have mentioned; and we must now speak of Empedocles, in the first place, for, according to some accounts, he was a pupil of Pythagoras.
1. This resembles the account which Ovid puts into the mouth of Pythagoras, in the last book of his Metamorphoses, where he makes him say:
Morte carent animae, semperque priore relicta
Ipse ego, nam memini, Trojani tempera belli,
Panthorides Euphorbus eram, cui pectore quondam
Haesit in adverso gravis hasta minoris Atridae:
Agnovi Clypeum laevae gestamina nostrae
Nuper Abanteis temple Jononis in Argis.
Which may be translated:
Death has no pow'r th' immortal soul to slay;
That, when its present body turns to clay,
Seeks a fresh home, and with unminish'd might
Inspires another frame with life and light.
So I myself, (well I the past recall)
When the fierce Greeks begirt Troy's holy wall,
Was brave Euphorbus; and in conflict drear,
Poured forth my blood beneath Atrides' spear:
The shield this arm did bear I lately saw
In Juno's shrine, a trophy of that war.
2. This passage has been interpreted in more ways than one. Casaubon thinks with great probability that there is a hiatus in the text. I have endeavoured to extract a meaning out of what remains. Compare Samuel ii. 16, 23. "And the counsel of Ahitophel, which he counselled in those days, was as if a man had enquired at the oracle of God; so was all the counsel of Ahitophel both with David and with Absalum. "
3. Zaleucus was the celebrated lawgiver of the Epizephyrian Locrians, and is said to have been originally a slave employed by a shepherd, and to have been set free and appointed lawgiver by the direction of an oracle, in consequence of his announcing some excellent laws, which he represented Minerva as having communicated to him in a dream. Diogenes, is wrong however, in calling him a disciple of Pythagoras (see Bentley on Phalaris), as he lived about a hundred years before his time; his true date being 660 B. C. The code of Zaleucus is stated to have been the first collection of written laws that the Greeks possessed. Their character was that of great severity. They have not come down to us. His death is said to have occurred thus. Among his laws was one forbidding any citizen to enter the senate house in arms, under the penalty of death. But in a sudden emergency, Zaleucus himself, in a moment of forgetfulness, transgressed his own law: on which he slew himself, declaring that he would vindicate his law. (Eustath. ad. Il. i. p. 60). Diodorus, however, tells the same story of Charondas.
4. Charondas was a lawgiver of Catana, who legislated for his own city and the other towns of Challidian origin in Magna Grecia, such as Zancle, Naxos, Leontini, Eubaea, Mylae, Himera, Callipolis, and Rhegium. His laws have not been preserved to us, with the exception of a few judgments. They were probably in verse, for Athenaeus says that they were sung in Athens at banquets. Aristotle tells us that they were adapted to an aristocracy. It is much doubted whether it is really true that he was a disciple of Pythagoras, though we are not sure of his exact time, so that we cannot pronounce it as impossible as in the preceding case. He must have lived before the time of Anaxilaus, tyrant of Rhegium, who reigned from B. C. 494 to B. C. 476, because he abolished the laws of Charondas, which had previously been in force in that city. Diodorus gives a code of laws which he states that Charondas gave to the city of Thurii, which was not founded till B. C. 443, when he must certainly have been dead a long time. There is one law of his preserved by Stobaeus, which is probably authentic, since it is found in a fragment of Theophrastus; enacting that all buying and selling shall be transacted by ready money only.
5. This doctrine is alluded to doubtfully by Virgil, Georg. i. 247.
Illic, ut perhibent, aut intempesta silet nox
Semper, et obducta densantur nocte tenebrae;
Aut redit a nobis Aurora, diemque reducit;
Nosque ubi primus equis oriens afflavit anhelis,
Illic sera rubens accendit lumina Vesper.
Thus translated by Dryden, 1. 338:
There, as they say, perpetual night is found,
In silence brooding o'er th' unhappy ground.
Or when Aurora leaves our northern sphere,
She lights the downward heav'n and rises there:
And when on us she breathes the living light
Red Vesper kindles there the tapers of the night.
6. nous appears in a division like this to be the deliberative part of the mind; phren, the rational part of the intellect: thymos, that part with which the passions are concerned.
7. There is a great variety of suggestions as to the proper reading here. There is evidently some corruption in the text.
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF EMPEDOCLES
I. Empedocles, as Hippobotus relates, was the son of Meton, the son of Empedocles, and a citizen of Agrigentum. And Timaeus, in the fifteenth book of his Histories, gives the same account, adding that Empedocles, the grandfather of the poet, was also a most eminent man. And Hermippus tells the same story as Timaeus; and in the same spirit Heraclides, in his treatise on Diseases, relates that he was of an illustrious family, since his father bred a fine stud of horses. Erastothenes, in his List of the Conquerors at the Olympic Games, says, that the father of Meton gained the victory in the seventy-first olympiad, quoting Aristotle as his authority for the assertion.
But Apollodorus, the grammarian, in his Chronicles, says that he was the son of Meton; and Glaucus says that he came to Thurii when the city was only just completed. And then proceeding a little further, he adds:
And some relate that he did flee from thence,
And came to Syracuse, and on their side
Did fight in horrid war against th' Athenians;
But those men seem to me completely wrong-
For by this time he must have been deceased,
Or very old, which is not much believed;
For Aristotle, and Heraclides too,
Say that he died at sixty years of age.
But certainly the person who got the victory with a single horse in the seventy-first olympiad vas a namesake of this man, and that it is which deceived Apollodorus as to the age of this philosopher.
But Satyrus, in his Lives, asserts, that Empedocles was the son of Exaenetus, and that he also left a son who was named Exaenetus. And that in the same Olympiad, he himself gained the victory with the single horse; and his son, in wrestling, or, as Heraclides says in his Abridgment, in running. But I have found in the Commentaries of Phavorinus, that Empedocles sacrificed, and gave as a feast to the spectators of the games, an ox made of honey and flour, and that he had a brother named Callicratidas.
But Jelanges, the son of Pythagoras, in his letters to Philolaus, says that Empedocles was the son of Archinomus; and that he was a citizen of Agrigentum, he himself asserts at the beginning of his Purifications.
Friends, who the mighty citadel inhabit,
Which crowns the golden waves of Acragas.
And this is enough to say about his family.
II. Timaeus, in his ninth book, relates that he was a pupil of Pythagoras, saying that he was afterwards convicted of having divulged his doctrines, in the same way as Plato was, and therefore that he was forbidden from thenceforth to attend his school. And they say that Pythagoras himself mentions him when he says:
And in that band there was a learned man,
Of wondrous wisdom; one, who of all men
Had the profoundest wealth of intellect.
But some say that when the philosopher says this, he is referring to Parmenides.
Neanthes relates, that till the time of Philolaus and Empedocles, the Pythagoreans used to admit all persons indiscriminately into their school; but when Empedocles made their doctrines public by means of his poems, then they made a law to admit no Epic poet. And they say that the same thing happened to Plato; for that he too was excluded from the school. But who was the teacher of the Pythagorean school that Empedocles was a pupil of, they do not say; for, as for the letter of Jelanges, in which he is stated to have been a pupil of Hippasus and Brontinus, that is not worthy of belief. But Theophrastus says that he was an imitator and a rival of Parmenides, in his poems, for that he too had delivered his opinions on natural philosophy in epic verse.
Hermippus, however, says that he was an imitator, not of Parmenides, but of Xenophanes with whom he lived; and that he imitated his epic style, and that it was at a later period that he fell in with the Pythagoreans. But Alcidamas, in his Natural Philosophy, says, that Zeno and Empedocles were pupils of Parmenides, about the same time; and that they subsequently seceded from him; and that Zeno adopted a philosophical system peculiar to himself; but that Empedocles became a pupil of Anaxagoras and Pythagoras, and that he imitated the pompous demeanour, and way of life, and gestures of the one, and the system of Natural Philosophy of the other.
III. And Aristotle, in his Sophist, says that Empedocles was the first person who invented rhetoric, and Zeno the first person who invented dialectics. And in his book on Poetry, he says, that Empedocles was a man of Homeric genius, and endowed with great power of language, and a great master of metaphor, and a man who employed all the successful artifices of poetry, and also that when he had written several poems, and among them one on the passage of the Hellespont, by Xerxes, and also the prooemium of a hymn to Apollo, his daughter subsequently burnt them, or, as Hieronymus says, his sister, burning the prooemium unintentionally, but the Persian poem on purpose, because it was incomplete. And speaking generally, he says that he wrote tragedies and political treatises.
But Heraclides, the son of Sarapion, says that the tragedies were the work of some other Empedocles; and Hieronymus says that he had met with forty-three. Neanthes, too, affirms that when he was a young man, he wrote tragedies, and that he himself had subsequently met with them; and Satyrus, in his Lives, states that he was a physician, and also a most excellent orator. And accordingly, that Gorgias, of Leontini, was his pupil, a man of the greatest eminence as a rhetorician, and one who left behind him a treatise containing a complete system of the art; and who, as we are told by Apollodorus, in his Chronicles, lived to the age of a hundred and nine years.
IV. Satyrus tells us that he used to say that he had been present when Empedocles was practising magic; and that he professes this science, and many others too in his poems when he says:
And all the drugs which can relieve disease,
Or soften the approach of age, shall be
Revealed to your inquiries; I do know them,
And I to you alone will them disclose.
You shall restrain the fierce unbridled winds,
Which, rushing o'er the earth, bow down the corn,
And crush the farmer's hopes. And when you will,
You shall recall them back to sweep the land:
Then you shall learn to dry the rainy clouds,
And bid warm summer cheer the heart of men.
Again at your behest, the drought shall yield
To wholesome show'rs : when you give the word
Hell shall restore its dead.
V. And Timaus, in his eighteenth book, says, that this man was held in great esteem on many accounts; for that once, when the etesian gales were blowing violently, so as to injure the crops, he ordered some asses to be flayed, and some bladders to be made of their hides, and these he placed on the hills and high places to catch the wind. And so, when the wind ceased, he was called wind-forbidder (kolusanemas). And Heraclides, in his treatise on Diseases, says that he dictated to Pausanias the statement which he made about the dead woman. Now Pausanias, as both Aristippus and Satyrus agree, was much attached to him; and he dedicated to him the works which he wrote on Natural Philosophy, in the following terms:
Hear, O Pausanias, son of wise Anchites.
He also wrote an epigram upon him:--
Gela, his native land, does boast the birth
Of wise Anchites' son, that great physician,
So fitly named Pausanias, from his skill;
A genuine son of Aesculapius,
Who has stopped many men whom fell disease
Marked for its own, from treading those dark paths
Which lead to Proserpine's infernal realms.
VI. The case of the dead woman above mentioned, Heraclides says, was something of this sort; that he kept her corpse for thirty days dead, and yet free from corruption; on which account he has called himself a physician and a prophet, taking it also from these verses :--
Friends who the mighty citadel inhabit,
Which crowns the golden waves of Acragas.
Votaries of noble actions, Hail to ye;
I, an immortal God, no longer mortal,
Now live among you well revered by all,
As is my due, crowned with holy fillets
And rosy garlands. And whene'er I come
To wealthy cities, then from men and women
Due honours meets me; and crowds follow me,
Seeking the way which leads to gainful glory.
Some ask for oracles, and some entreat,
For remedies against all kinds of sickness.
VII. And he says that Agrigentum was a very large city, since it had eight hundred thousand inhabitants; on which account Empedocles, seeing the people immersed in luxury,said, "The men of Agrigentum devote themselves wholly to luxury as if they were to die to-morrow, but they furnish their houses as if they were to live for ever. "
VIII. It is said that Cleomenes, the rhapsodist, sung this very poem, called the Purifications, at Olympia; at least this is the account given by Phavorinus, in his Commentaries.
IX. And Aristotle says, that he was a most liberal man, and far removed from anything like a domineering spirit; since he constantly refused the sovereign power when it was offered to him, as Xanthus assures us in his account of him, showing plainly that he preferred a simple style of living. And Timaus tells the same story, giving at the same time the reason why he was so very popular. For he says that when on one occasion, he was invited to a banquet, by one of the magistrates, the wine was carried about, but the supper was not served up. And as every one else kept silence, he, disapproving of what he saw, bade the servants bring in the supper; but the person who had invited him said that he was waiting for the secretary of the council. And when he came he was appointed master of the feast, at the instigation of the giver of it, and then he gave a plain intimation of his tyrannical inclinations, for he ordered all the guests to drink, and those who did not drink were to have the wine poured over their heads. Empedocles said nothing at the moment, but the next day he summoned them before the court, and procured the execution of both the entertainer and the master of the feast.
And this was the beginning of his political career. And at another time, when Acron, the physician, asked of the council a place where he might erect a monument to his father, on account of his eminence as a physician, Empedocles came forward and opposed any such grant, adducing many arguments on the ground of equality, and also putting the following question :-- "And what elegy shall we inscribe upon it? Shall we say:-
Akron ietron Akron Akragantinon patros akrou
kruptei kremnos akros patridos akrotates.
But some give the second line thus :-
'Akrotates koruphes tumpos akros katechei.
And others assert that it is the composition of Simonides.
But afterwards Empedocles abolished the assembly of a thousand, and established a council in which the magistrates were to hold office for three years, on such a footing that it should consist not only of rich men, but of those who were favourers of the interests of the people. Timaeus, however, in his first and second book (For he often mentions him), says that he appeared to entertain opinions adverse to a republic. And, as far as his poetry goes, any one may see that he was arrogant and self-satisfied.
Accordingly, he says :
Hail to ye,
I an immortal. God, no longer mortal,
Now live among you:
And so on.
But when he went to the Olympic games he was considered a worthy object of general attention; so that there was no mention made of any one else in comparison of Empedocles.
X. Afterwards indeed, when Agrigentum was settled, the descendants of his enemies opposed his return; on which account he retired to Peloponnesus, where he died. And Timon has not let even Empedocles escape, but satirises him in this style, saying:
And then Empedocles, the honeyed speaker
Of soft forensic speeches; he did take
As many offices as he was able,
Creating magistrates who wanted helpers.
But there are two accounts of the manner of his death.
XI. For Heraclides, relating the story about the dead woman, how Empedocles got great glory from sending away a dead woman restored to life, says that he celebrated a sacrifice in the field of Pisianax, and that some of his friends were invited, among whom was Pausanias. And then, after the banquet, they lay down, some going a little way off, and some lying under the trees close by in the field, and some wherever they happened to choose. But Empedocles himself remained in the place where he had been sitting. But when day broke, and they arose, he alone was not found. And when he was sought for, and the servants were examined and said that they did not know, one of them said, that at midnight he had heard a loud voice calling Empedocles; and that then he himself rose up and saw a great light from heaven, but nothing else. And as they were all amazed at what had taken place, Pausanias descended and sent some people to look for him; but afterwards he was commanded not to busy himself about the matter, as he was informed that what had happened was deserving of thankfulness, and that they behoved to sacrifice to Empedocles as to one who had become a God.
Hermippus says also, that a woman of the name of Panthea, a native of Agrigentum, who had been given over by the physicians, was cured by him, and that it was on this account that he celebrated a sacrifice; and that the guests invited were about eighty in number. But Hippobotus says that he rose up and went away as if he were going to mount Aetna; and that when he arrived at the crater of fire he leaped in, and disappeared, wishing to establish a belief that he had become a God. But afterwards the truth was detected by one of his slippers having been dropped. For he used to wear slippers with brazen soles. Pausanias, however, contradicts this statement.
But Diodorus, of Ephesus, writing about Anaximander, says that Empedocles imitated him; indulging in a tragic sort of pride and wearing magnificent apparel. And when a pestilence attacked the people of Selinus, by reason of the bad smells arising from the adjacent river, so that the men died and the women bore dead children, Empedocles contrived a plan, and brought into the same channel two other rivers at his own expense; and so, by mixing their waters with that of the other river, he sweetened the stream. And as the pestilence was removed in this way, when the people of Selinus were on one occasion holding a festival on the bank of the river, Empedocles appeared among them; and they rising up, offered him adoration, and prayed to him as to a God. And he, wishing to confirm this idea which they had adopted of him, leaped into the fire.
But Timaeus contradicts all these stories; saying expressly, that he departed into Peloponnesus, and never returned at all, on which account the manner of his death is uncertain. And he especially denies the tale of Heraclides in his fourth book; for he says that Pisianax was a Syracusan, and had no field in the district of Agrigentum ; but that Pausanias erected a monument in honour of his friend, since such a report had got about concerning him; and, as he was a rich man, made it a statue and little chapel, as one might erect to a God. "How then," adds Timaus, "could he have leaped into a crater, of which, though they were in the neighbourhood, he had never made any mention? He died then in Peloponnesus; and there is nothing extraordinary in there being no tomb of his to be seen; for there are many other men who have no tomb visible. " These are the words of Timaeus; and he adds further, "But Heraclides is altogether a man fond of strange stories, and one who would assert that a man had fallen from the moon. "
Hippobotus says, that there was a clothed statue of Empedocles which lay formerly in Agrigentum, but which was afterwards placed in front of the Senate House of the Romans divested of its clothing, as the Romans had carried it off and erected it there. And there are traces of some inscriptions or reliefs still discernible on it.
Neanthes, of Cyzicus, who also wrote about the Pythagoreans, says, that when Meton was dead, the seeds of tyrannical power began to appear; and that then Empedocles persuaded the Agrigentines to desist from their factious disputes, and to establish political equality. And besides, as there were many of the female citizens destitute of dowry, he portioned them out of his own private fortune. And relying on these actions of his, he assumed a purple robe and wore a golden circlet on his hand, as Phavorinus relates in the first book of his Commentaries. He also wore slippers with brazen soles, and a Delphian garland. His hair was let grow very long, and he had boys to follow him; and he himself always preserved a solemn countenance, and a uniformly grave deportment. And he marched about in such style, that he seemed to all the citizens, who met him and who admired his deportment, to exhibit a sort of likeness to kingly power. And afterwards, it happened that as on the occasion of some festival he was going in a chariot to Messene, he was upset and broke his thigh ; and he was taken ill in consequence, and so died, at the age of seventy-seven. And his tomb is in Megara.
But as to his age, Aristotle differs from this account of Neanthes ; for he asserts that he died at sixty years of age; others again say, that he was a hundred and nine when he died. He flourished about the eighty-fourth olympiad. Demetrius, of Traezen, in his book against the Sophists, reports that, as the lines of Homer say :--
He now, self-murdered, from a beam depends,
And his mad soul to blackest hell descends.
But in the letter of Telauges, which has been mentioned before, it is said that he slipped down through old age, and fell into the sea, and so died.
And this is enough to say about his death.
There is also a jesting epigram of ours upon him, in our collection of Poems in all Metres, which runs thus:
You too, Empedocles, essayed to purge
Your body in the rapid flames, and drank
The liquid fire from the restless crater;
I say not that you threw yourself at once
Into the stream of Aetna's fiery flood.
But seeking to conceal yourself you fell,
And so you met with unintended death.
And another:--
'Tis said the wise Empedocles did fall
Out of his chariot, and so broke his thigh:
But if he leapt into the flames of Aetna,
How could his tomb be shown in Megara?
XII. The following were some of his doctrines. He used to assert that there were four elements, fire, water, earth, and air. And that that is friendship by which they are united, and discord by which they are separated. And he speaks thus on this subject:
Bright Jove, life-giving Juno, Pluto dark,
And Nestis, who fills mortal eyes with tears.
Meaning by Jove fire, by Juno the earth, by Pluto the air, and by Nestis water. And these things, says he, never cease alternating with one another; inasmuch as this arrangement is perpetual. Accordingly, he says subsequently:
Sometimes in friendship bound they coalesce,
Sometimes they're parted by fell discord's hate.
And he asserts that the sun is a vast assemblage of fire, and that it is larger than the moon. And the moon is disk-shaped; and that the heaven itself is like crystal; and that the soul inhabits every kind of form of animals and plants. Accordingly, he thus expresses himself:
For once I was a boy, and once a girl.
A bush, a bird, a fish who swims the sea,
XIII. His writings on Natural Philosophy and his Purifications extend to five thousand verses; and his Medical Poem to six hundred; and his Tragedies we have spoken of previously.
LIFE OF EPICHARMUS
I. EPICHARMUS was a native of Cos, the son of Helothales; he also was a pupil of Pythagoras. When he was three months old he was brought to Megara, in Sicily, and from thence he came to Syracuse, as he himself tells us in his writings. And on his statue there is the following inscription.
As the bright sun excels the other stars,
As the sea far exceeds the river streams:
So does sage Epicharmus men surpass,
Whom hospitable Syracuse has crowned.
II. He has left behind him Commentaries in which he treats of natural philosophy, and delivers apophthegms, and discusses medicine. He has also added brief notes to many of his commentaries, in which he declares plainly that he is the author of the works.
III. He died at the age of ninety years.
The people of Metapontum used to call his house the temple of Ceres; and the street leading to it they called the street of the Muses, as we are told by Favorinus in his Universal History.
And the rest of the Pythagoreans used to say, according to the account given by Aristoxenus, in the tenth book of his Laws on Education, that his precepts ought not to be divulged to all the world; and Xenophilus, the Pythagorean, when he was asked what was the best way for a man to educate his son, said, "That he must first of all take care that he was born in a city which enjoyed good laws. "
Pythagoras, too, formed many excellent men in Italy, by his precepts, and among them Zaleucus,3 and Charondas,4 the lawgivers.
XVI. For he was very eminent for his power of attracting friendships; and among other things, if ever he heard that any one had any community of symbols with him, he at once made him a companion and a friend.
XVII. Now, what he called his symbols were such as these. "Do not stir the fire with a sword. " "Do not sit down on a bushel. " "Do not devour your heart. " "Do not aid men in discarding a burden, but in increasing one. " "Always have your bed packed up. " "Do not bear the image of a God on a ring. " "Efface the traces of a pot in the ashes. " "Do not wipe a seat with a lamp. " "Do not make water in the sunshine. " "Do not walk in the main street. " "Do not offer your right hand lightly. " "Do not cherish swallows under your roof. " "Do not cherish birds with crooked talons. " "Do not defile; and do not stand upon the parings of your nails or the cuttings of your hair. " "Avoid a sharp sword. " "When you are travelling abroad, look not back at your own borders. " Now the precept not to stir fire with a sword meant, not to provoke the anger or swelling pride of powerful men; not to violate the beam of the balance meant, not to transgress fairness and justice; not to sit on a bushel is to have an equal care for the present and for the future, for by the bushel is meant one's daily food. By not devouring one's heart, he intended to show that we ought not to waste away our souls with grief and sorrow. In the precept that a man when travelling abroad should not turn his eyes back, he recommended those who were departing from life not to be desirous to live, and not to be too much attracted by the pleasures here on earth. And the other symbols may be explained in a similar manner, that we may not be too prolix here.
XVIII. And above all things, he used to prohibit the eating of the erythinus, and the melanurus; and also, he enjoined his disciples to abstain from the hearts of animals, and from beans. And Aristotle informs us, that he sometimes used also to add to these prohibitions paunches and mullet. And some authors assert that he himself used to be contented with honey and honeycomb, and bread, and that he never drank wine in the day time. And his desert was usually vegetables, either boiled or raw; and he very rarely ate fish. His dress was white, very clean, and his bed-clothes were also white, and woollen, for linen had not yet been introduced into that country. He was never known to have eaten too much, or to have drunk too much, or to indulge in the pleasures of love. He abstained wholly from laughter, and from all such indulgences as jests and idle stories. And when he was angry, he never chastised any one, whether slave or freeman. He used to call admonishing, feeding storks.
He used to practise divination, as far as auguries and auspices go, but not by means of burnt offerings, except only the burning of frankincense. And all the sacrifices which he offered consisted of inanimate things. But some, however, assert that he did sacrifice animals, limiting himself to cocks, and sucking kids, which are called apalioi, but that he very rarely offered lambs. Aristoxenus, however, affirms that he permitted the eating of all other animals, and only abstained from oxen used in agriculture, and from rams.
XIX. The same author tells us, as I have already mentioned, that he received his doctrines from Themistoclea, at Delphi. And Hieronymus says, that when he descended to the shades below, he saw the soul of Hesiod bound to a brazen pillar, and gnashing its teeth; and that of Homer suspended from a tree, and snakes around it, as a punishment for the things that they had said of the Gods. And that those people also were punished who refrained from commerce with their wives; and that on account of this he was greatly honoured by the people of Crotona.
But Aristippus, of Cyrene, in his Account of Natural Philosophers, says that Pythagoras derived his name from the fact of his speaking (agoreuein) truth no less than the God at Delphi (tou pythiou).
It is said that he used to admonish his disciples to repeat these lines to themselves whenever they returned home to their houses:
In what have I transgress'd? What have I done?
What that I should have done have I omitted?
And that he used to forbid them to offer victims to the Gods, ordering them to worship only at those altars which were unstained with blood. He forbade them also to swear by the Gods; saying, "That every man ought so to exercise himself, as to be worthy of belief without an oath. " He also taught men that it behoved them to honour their elders, thinking that which was precedent in point of time more honourable; just as in the world, the rising of the sun was more so than the setting; in life, the beginning more so than the end; and in animals, production more so than destruction.
Another of his rules was that men should honour the Gods above the daemones, heroes above men; and of all men parents were entitled to the highest degree of reverence. Another, that people should associate with one another in such a way as not to make their friends enemies, but to render their enemies friends. Another was that they should think nothing exclusively their own. Another was to assist the law, and to make war upon lawlessness. Not to destroy or injure a cultivated tree, nor any animal either which does not injure men. That modesty and decorum consisted in never yielding to laughter, and yet not looking stern. He taught that men should avoid too much flesh, that they should in travelling let rest and exertion alternate; that they should exercise memory; that they should never say or do anything in anger; that they should not pay respect to every kind of divination; that they should use songs set to the lyre; and by hymns to the Gods and to eminent men, display a reasonable gratitude to them.
He also forbade his disciples to eat beans, because, as they were flatulent, they greatly partook of animal properties [he also said that men kept their stomachs in better order by avoiding them]; and that such abstinence made the visions which appear in one's sleep gentle and free from agitation. Alexander also says, in his Successions of Philosophers, that he found the following dogmas also set down in the Commentaries of Pythagoras:
That the monad was the beginning of everything. From the monad proceeds an indefinite duad, which is subordinate to the monad as to its cause. That from the monad and the indefinite duad proceed numbers. And from numbers signs. And from these last, lines of which plane figures consist. And from plane figures are derived solid bodies. And from solid bodies sensible bodies, of which last there are four elements; fire, water, earth, and air. And that the world, which is endued with life, and intellect, and which is of a spherical figure, having the earth, which is also spherical, and inhabited all over in its centre, results from a combination of these elements, and derives its motion from them; and also that there are antipodes,5 and that what is below, as respects us, is above in respect of them.
He also taught that light and darkness, and cold and heat, and dryness and moisture, were equally divided in the world; and that, while heat was predominant it was summer; while cold had the mastery it was winter; when dryness prevailed it was spring; and when moisture preponderated, winter. And while all these qualities were on a level, then was the loveliest season of the year; of which the flourishing spring was the wholesome period, and the season of autumn the most pernicious one. Of the day, he said that the flourishing period was the morning, and the fading one the evening; on which account that also was the least healthy time.
Another of his theories was, that the air around the earth was immoveable, and pregnant with disease; and that everything in it was mortal; but that the upper air was in perpetual motion, and pure and salubrious; and that everything in that was immortal, and on that account divine. And that the sun, and the moon, and the stars, were all Gods; for in them the warm principle predominates which is the cause of life. And that the moon derives its light from the sun. And that there is a relationship between men and the Gods, because men partake of the divine principle; on which account also, God exercises his providence for our advantage. Also, that fate is the cause of the arrangement of the world both generally and particularly. Moreover, that a ray from the sun penetrated both the cold aether and the dense aether; and they call the air (aer) the cold aether (psychron aithera), and the sea and moisture they call the dense aether (pachun aethera). And this ray descends into the depths, and in this way vivifies everything. And everything which partakes of the principle of heat lives, on which account also plants are animated beings; but that all living things have not necessarily souls. And that the soul is a something torn off from the aether, both warm and cold, from its partaking of the cold aether. And that the soul is something different from life. Also, that it is immortal, because that from which it has been detached is immortal.
Also, that animals are born from one another by seeds, and that it is impossible for there to be any spontaneous production by the earth. And that seed is a drop from the brain which contains in itself a warm vapour; and that when this is applied to the womb, it transmits virtue, and moisture, and blood from the brain, from which flesh, and sinews, and bones, and hair, and the whole body are produced. And from the vapour is produced the soul, and also sensation. And that the infant first becomes a solid body at the end of forty days; but, according to the principles of harmony, it is not perfect till seven, or perhaps nine, or at most ten months, and then it is brought forth. And that it contains in itself all the principles of life, which are all connected together, and by their union and combination form a harmonious whole, each of them, developing itself at the appointed time.
The senses in general, and especially the sight, are a vapour of excessive warmth, and on this account a man is said to see through air, and through water. For the hot principle is opposed by the cold one; since, if the vapour in the eyes were cold, it would have the same temperature as the air, and so would be dissipated. As it is, in some passages he calls the eyes the gates of the sun. And he speaks in a similar manner of hearing, and of the other senses.
He also says that the soul of man is divided into three parts; into intuition (nous), and reason (phren) and mind (thymos), and that the first and last divisions are found also in other animals, but that the middle one, reason, is only found in man. And that the chief abode of the soul is in those parts of the body which are between the heart and the brain. And that that portion of it which is in the heart is the mind (thymos); but that deliberation (nous), and reason (phren), reside in the brain: (6)
Moreover, that the senses are drops from them; and that the reasoning sense is immortal, but the others are mortal. And that the soul is nourished by the blood; and that reasons are the winds of the soul. That it is invisible, and so are its reasons, since the aether itself is invisible. That the links of the soul are the veins, and the arteries and the nerves. But that when it is vigorous, and is by itself in a quiescent state, then its links are words and actions. That when it is cast forth upon the earth it wanders about, resembling the body. Moreover, that Mercury is the steward of the souls, and that on this account he has the name of Conductor, and Commercial, and Infernal, since it is he who conducts the souls from their bodies, and from earth, and sea; and that he conducts the pure souls to the highest region, and that he does not allow the impure ones to approach them, nor to come near one another; but commits them to be bound in indissoluble fetters by the Furies. The Pythagoreans also assert, that the whole air is full of souls, and that these are those which are accounted daemones, and heroes. Also, that it is by them that dreams are sent among men, and also the tokens of disease and health; these last too, being sent not only to men, but to sheep also and other cattle. Also, that it is they who are concerned with purifications, and expiations, and all kinds of divination, and oracular predictions, and things of that kind.
They also say, that the most important privilege in man is the being able to persuade his soul to either good or bad. And that men are happy when they have a good soul; yet, that they are never quiet, and that they never retain the same mind long. Also, that an oath is justice; and that on that account, Jupiter is called Jupiter of Oaths (Orkios). Also, that virtue is harmony, and health, and universal good, and God; on which account everything owes its existence and consistency to harmony. Also, that friendship is a harmonious equality.
Again, they teach that one ought not to pay equal honours to Gods and to heroes; but that one ought to honour the Gods at all times, extolling them with praises, clothed in white garments, and keeping one's body chaste; but that one ought not to pay such honour to the heroes till after midday. Also, that a state of purity is brought about by purifications, and washings, and sprinklings, and by a man's purifying himself from all funerals, or concubinage, or pollution of every kind, and by abstaining from all flesh that has either been killed or died of itself, and from mullets, and from melanuri, and from eggs, and from such animals as lay eggs, and from beans, and from other things which are prohibited by those who have the charge of the mysteries in the temples.
And Aristotle says, in his treatise on Beans, that Pythagoras enjoined his disciples to abstain from beans, either because they resemble some part of the human body, or because they are like the gates of hell (for they are the only plants without parts); or because they dry up other plants, or because they are representatives of universal nature, or because they are used in elections in oligarchical governments. He also forbade his disciples to pick up what fell from the table, for the sake of accustoming them not to eat immoderately, or else because such things belong to the dead.
But Aristophanes says, that what falls belongs to the heroes; saying, in his Heroes:
Never taste the things which fall
From the table on the floor.
He also forbade his disciples to eat white poultry, because a cock of that colour was sacred to Month, and was also a suppliant. He was also accounted a good animal;7 and he was sacred to the God Month, for he indicates the time.
The Pythagoreans were also forbidden to eat of all fish that were sacred; on the ground that the same animals ought not to be served up before both Gods and men just as the same things do not belong to freemen and to slaves. Now, white is an indication of a good nature, and black of a bad one. Another of the precepts of Pythagoras was, that men ought not to break bread; because in ancient times friends used to assemble around one loaf, as they even now do among the barbarians. Nor would he allow men to divide bread which unites them. Some think that he laid down this rule in reference to the judgment which takes place in hell; some because this practice engenders timidity in war. According to others, what is alluded to is the Union, which presides over the government of the universe.
Another of his doctrines was, that of all solid figures the sphere was the most beautiful; and of all plane figures, the circle. That old age and all diminution were similar, and also increase and youth were identical. That health was the permanence of form, and disease the destruction of it. Of salt his opinion was, that it ought to be set before people as a reminder of justice; for salt preserves everything which it touches, and it is composed of the purest particles of water and sea.
These are the doctrines which Alexander asserts that he discovered in the Pythagorean treatises; and Aristotle gives a similar account of them.
XX. Timon, in his Silli, has not left unnoticed the dignified appearance of Pythagoras, when he attacks him on other points. And his words are these:
Pythagoras, who often teaches
Precepts of magic, and with speeches
Of long high-sounding diction draws,
From gaping crowds, a vain applause.
And respecting his having been different people at different times, Xenophanes adds his evidence in an elegiac poem which commences thus:
Now I will on another subject touch,
And lead the way.
And the passage in which he mentions Pythagoras is as follows ;
They say that once as passing by he saw
A dog severely beaten, he did pity him,
And spoke as follows to the man who beat him:
"Stop now, and beat him not; since in his body,
Abides the soul of a dear friend of mine,
Whose voice I recognized as he was crying. "
These are the words of Xenophanes.
Cratinus also ridiculed him in his Pythagorean Woman; but in his Tarentines, he speaks thus:
They are accustomed, if by chance they see
A private individual abroad,
To try what powers of argument he has,
How he can speak and reason: and they bother him
With strange antitheses and forced conclusions,
Errors, comparisons, and magnitudes,
Till they have filled and quite perplex'd his mind.
And Innesimachus says in his Alcmaeon:
As we do sacrifice to the Phoebus whom
Pythagoras worships, never eating aught
Which has the breath of life.
Austophon says in his Pythagorean:
A. He said that when he did descend below
Among the shades in Hell, he there beheld
All men who e'er had died; and there he saw,
That the Pythagoreans differ'd much
From all the rest; for that with them alone
Did Pluto deign to eat, much honouring
Their pious habits.
B. He's a civil God,
If he likes eating with such dirty fellows.
And again, in the same play he says:
They eat
Nothing but herbs and vegetables, and drink
Pure water only. But their lice are such,
Their cloaks so dirty, and their unwash'd scent
So rank, that no one of our younger men
Will for a moment bear them.
XXI. Pythagoras died in this manner. When he was sitting with some of his companions in Milo's house, some one of those whom he did not think worthy of admission into it, was excited by envy to set fire to it. But some say that the people of Crotona themselves did this, being afraid lest he might aspire to the tyranny. And that Pythagoras was caught as he was trying to escape; and coming to a place full of beans, he stopped there, saying that it was better to be caught than to trample on the beans, and better to be slain than to speak; and so he was murdered by those who were pursuing him. And in this way, also, most of his companions were slain; being in number about forty; but that a very few did escape, among whom were Archippus, of Tarentum, and Lysis, whom I have mentioned before.
But Dicaearchus relates that Pythagoras died afterwards, having escaped as far as the temple of the Muses, at Metapontum, and that he died there of starvation, having abstained from food for forty days. And Heraclides says, in his abridgment of the life of Satyrus, that after he had buried Pherecydes in Delos, he returned to Italy, and finding there a superb banquet prepared at the house of Milo, of Cortona, he left Crotona, and went to Metapontum, and there put an end to his life by starvation, not wishing to live any longer. But Hermippus says, that when there was war between the people of Agrigentum and the Syracusans, Pythagoras went out with his usual companions, and took the part of the Agrigentines; and as they were put to flight, he ran all round a field of beans, instead of crossing it, and so was slain by the Syracusans; and that the rest, being about five-and-thirty in number, were burnt at Tarentum, when they were trying to excite a sedition in the state against the principal magistrates.
Hermippus also relates another story about Pythagoras. For he says that when he was in Italy, he made a subterraneous apartment, and charged his mother to write an account of everything that took place, marking the time of each on a tablet, and then to send them down to him, until he came up again; and that his mother did so; and that Pythagoras came up again after a certain time, lean, and reduced to a skeleton; and that he came into the public assembly, and said that he had arrived from the shades below, and then he recited to them all that had happened during his absence. And they, being charmed by what he told them, wept and lamented, and believed that Pythagoras was a divine being; so that they even entrusted their wives to him, as likely to learn some good from him; and that they too were called Pythagoreans. And this is the story of Hermippus.
XXII. And Pythagoras had a wife, whose name was Theano; the daughter of Brontinus, of Crotona. But some say that she was the wife of Brontinus, and only a pupil of Pythagoras. And he had a daughter named Damo, as Lysis mentions in his letter to Hipparchus; where he speaks thus of Pythagoras: "And many say that you philosophize in public, as Pythagoras also used to do; who, when he had entrusted his Commentaries to Damo, his daughter, charged her to divulge them to no person out of the house. And she, though she might have sold his discourses for much money, would not abandon them, for she thought poverty and obedience to her father's injunctions more valuable than gold; and that too, though she was a woman. "
He had also a son, named Telauges, who was the successor of his father in his school, and who, according to some authors, was the teacher of Empedocles. At least Hippobotus relates that Empedocles said
"Telauges, noble youth, whom in due time,
Theano bore to wise Pythagoras. "
But there is no book extant, which is the work of Telauges, though there are some extant, which are attributed to his mother Theano. And they tell a story of her, that once, when she was asked how long a woman ought to be absent from her husband to be pure, she said, the moment she leaves her own husband, she is pure; but she is never pure at all, after she leaves any one else. And she recommended a woman, who was going to her husband, to put off her modesty with her clothes, and when she left him, to resume it again with her clothes; and when she was asked, "What clothes? " she said, "Those which cause you to be called a woman. "
XXIII. Now Pythagoras, as Heraclides, the son of Sarapian, relates, died when he was eighty years of age; according to his own account of his age, but according to the common account, he was more than ninety. And we have written a sportive epigram on him, which is couched in the following terms:
You're not the only man who has abstained
From living food, for so likewise have we;
And who, I'd like to know did ever taste
Food while alive, most sage Pythagoras?
When meat is boil'd, or roasted well and salted,
I don't think it can well be called living.
Which, therefore, without scruple then we eat it,
And call it no more living flesh, but meat.
And another, which runs thus:
Pythagoras was so wise a man, that he
Never eat meat himself, and called it sin.
And yet he gave good joints of beef to others.
So that I marvel at his principles;
Who others wronged, by teaching them to do
What he believed unholy for himself.
And another, as follows:
Should you Phythagoras' doctrine wish to know,
Look on the centre of Euphorbus' shield.
For he asserts there lived a man of old,
And when he had no longer an existence,
He still could say that he had been alive,
Or else he would not still be living now.
And this one too:
Alas! alas! why did Pythagoras hold
Beans in such wondrous honour? Why, besides,
Did he thus die among his choice companions?
There was a field of beans; and so the sage,
Died in the common road of Agrigentum,
Rather than trample down his favourite beans.
XXIV. And he flourished about the sixtieth Olympiad and his system lasted for nine or ten generations. And the last of the Pythagoreans, whom Aristoxenus knew, were Xenophilus, the Chalcidean, from Thrace; and Phanton, the Phliasian, and Echurates, and Diodes, and Polymnestus, who were also Phliasians, and they were disciples of Philolaus and Eurytus, of Tarentum.
XXV. And there were four men of the name of Pythagoras, about the same time, at no great distance from one another. One was a native of Crotona, a man who attained tyrannical power; the second was a Phliasian, a trainer of wrestlers, as some say; the third was a native of Zacynthus; the fourth was this our philosopher, to whom they say the mysteries of philosophy belong, in whose time that proverbial phrase, "Ipse dixit," was introduced into ordinary life. Some also affirm, that there was another man of the name of Pythagoras, a statuary of Rhodes; who is believed to have been the first discoverer of rhythm and proportion; and another was a Samian statuary; and another an orator, of no reputation; and another was a physician, who wrote a treatise on Squills; and also some essays on Homer; and another was a man, who wrote a history of the affairs of the Dorians, as we are told by Dionysius.
But Eratosthenes says, as Favorinus quotes him, in the eighth book of his Universal History, that this philosopher, of whom we are speaking, was the first man who ever practised boxing in a scientific manner, in the forty-eighth Olympiad, having his hair long, and being clothed in a purple robe; and that he was rejected from the competition among boys, and being ridiculed for his application, he immediately entered among the men, and came off victorious. And this statement is confirmed among other things, by the epigram which Theaetetus composed:
Stranger, if e'er you knew Pythagoras,
Pythagoras, the man with flowing hair,
The celebrated boxer, erst of Samos;
I am Pythagoras. And if you ask
A citizen of Elis of my deeds,
You'll surely think he is relating fables.
Favorinus says, that he employed definitions, on account of the mathematical subjects to which he applied himself. And that Socrates and those who were his pupils, did so still more; and that they were subsequently followed in this by Aristotle and the Stoics.
He too, was the first person, who ever gave the name of kosmos to the universe, and the first who called the earth round; though Theophrastus attributes this to Parmenides, and Zeno to Hesiod. They say too, that Cylon used to be a constant adversary of his, as Antidicus was of Socrates. And this epigram also used to be repeated, concerning Pythagoras the athlete:
Pythagoras of Samos, son of Crates,
Came while a child to the Olympic games,
Eager to battle for the prize in boxing.
XXVI. There is a letter of this philosopher extant, which is couched in the following terms:-
PYTHAGORAS TO ANAXIMENES.
"You too, my most excellent friend, if you were not superior to Pythagoras, in birth and reputation, would have migrated from Miletus and gone elsewhere. But now the reputation of your father keeps you back, which perhaps would have restrained me too, if I had been like Anaximenes. But if you, who are the most eminent man, abandon the cities, all their ornaments will be taken from them; and the Median power will be more dangerous to them. Nor is it always seasonable to be studying astronomy, but it is more honourable to exhibit a regard for one's country. And I myself am not always occupied about speculations of my own fancy, but I am busied also with the wars which the Italians are waging against one another. "
But since we have now finished our account of Pythagoras, we must also speak of the most eminent of the Pythagoreans. After whom, we must mention those who are spoken of more promiscuously in connection with no particular school; and then we will connect the whole series of philosophers worth speaking of, till we arrive at Epicurus, as we have already promised.
Now Jelanges and Theano we have mentioned; and we must now speak of Empedocles, in the first place, for, according to some accounts, he was a pupil of Pythagoras.
1. This resembles the account which Ovid puts into the mouth of Pythagoras, in the last book of his Metamorphoses, where he makes him say:
Morte carent animae, semperque priore relicta
Ipse ego, nam memini, Trojani tempera belli,
Panthorides Euphorbus eram, cui pectore quondam
Haesit in adverso gravis hasta minoris Atridae:
Agnovi Clypeum laevae gestamina nostrae
Nuper Abanteis temple Jononis in Argis.
Which may be translated:
Death has no pow'r th' immortal soul to slay;
That, when its present body turns to clay,
Seeks a fresh home, and with unminish'd might
Inspires another frame with life and light.
So I myself, (well I the past recall)
When the fierce Greeks begirt Troy's holy wall,
Was brave Euphorbus; and in conflict drear,
Poured forth my blood beneath Atrides' spear:
The shield this arm did bear I lately saw
In Juno's shrine, a trophy of that war.
2. This passage has been interpreted in more ways than one. Casaubon thinks with great probability that there is a hiatus in the text. I have endeavoured to extract a meaning out of what remains. Compare Samuel ii. 16, 23. "And the counsel of Ahitophel, which he counselled in those days, was as if a man had enquired at the oracle of God; so was all the counsel of Ahitophel both with David and with Absalum. "
3. Zaleucus was the celebrated lawgiver of the Epizephyrian Locrians, and is said to have been originally a slave employed by a shepherd, and to have been set free and appointed lawgiver by the direction of an oracle, in consequence of his announcing some excellent laws, which he represented Minerva as having communicated to him in a dream. Diogenes, is wrong however, in calling him a disciple of Pythagoras (see Bentley on Phalaris), as he lived about a hundred years before his time; his true date being 660 B. C. The code of Zaleucus is stated to have been the first collection of written laws that the Greeks possessed. Their character was that of great severity. They have not come down to us. His death is said to have occurred thus. Among his laws was one forbidding any citizen to enter the senate house in arms, under the penalty of death. But in a sudden emergency, Zaleucus himself, in a moment of forgetfulness, transgressed his own law: on which he slew himself, declaring that he would vindicate his law. (Eustath. ad. Il. i. p. 60). Diodorus, however, tells the same story of Charondas.
4. Charondas was a lawgiver of Catana, who legislated for his own city and the other towns of Challidian origin in Magna Grecia, such as Zancle, Naxos, Leontini, Eubaea, Mylae, Himera, Callipolis, and Rhegium. His laws have not been preserved to us, with the exception of a few judgments. They were probably in verse, for Athenaeus says that they were sung in Athens at banquets. Aristotle tells us that they were adapted to an aristocracy. It is much doubted whether it is really true that he was a disciple of Pythagoras, though we are not sure of his exact time, so that we cannot pronounce it as impossible as in the preceding case. He must have lived before the time of Anaxilaus, tyrant of Rhegium, who reigned from B. C. 494 to B. C. 476, because he abolished the laws of Charondas, which had previously been in force in that city. Diodorus gives a code of laws which he states that Charondas gave to the city of Thurii, which was not founded till B. C. 443, when he must certainly have been dead a long time. There is one law of his preserved by Stobaeus, which is probably authentic, since it is found in a fragment of Theophrastus; enacting that all buying and selling shall be transacted by ready money only.
5. This doctrine is alluded to doubtfully by Virgil, Georg. i. 247.
Illic, ut perhibent, aut intempesta silet nox
Semper, et obducta densantur nocte tenebrae;
Aut redit a nobis Aurora, diemque reducit;
Nosque ubi primus equis oriens afflavit anhelis,
Illic sera rubens accendit lumina Vesper.
Thus translated by Dryden, 1. 338:
There, as they say, perpetual night is found,
In silence brooding o'er th' unhappy ground.
Or when Aurora leaves our northern sphere,
She lights the downward heav'n and rises there:
And when on us she breathes the living light
Red Vesper kindles there the tapers of the night.
6. nous appears in a division like this to be the deliberative part of the mind; phren, the rational part of the intellect: thymos, that part with which the passions are concerned.
7. There is a great variety of suggestions as to the proper reading here. There is evidently some corruption in the text.
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF EMPEDOCLES
I. Empedocles, as Hippobotus relates, was the son of Meton, the son of Empedocles, and a citizen of Agrigentum. And Timaeus, in the fifteenth book of his Histories, gives the same account, adding that Empedocles, the grandfather of the poet, was also a most eminent man. And Hermippus tells the same story as Timaeus; and in the same spirit Heraclides, in his treatise on Diseases, relates that he was of an illustrious family, since his father bred a fine stud of horses. Erastothenes, in his List of the Conquerors at the Olympic Games, says, that the father of Meton gained the victory in the seventy-first olympiad, quoting Aristotle as his authority for the assertion.
But Apollodorus, the grammarian, in his Chronicles, says that he was the son of Meton; and Glaucus says that he came to Thurii when the city was only just completed. And then proceeding a little further, he adds:
And some relate that he did flee from thence,
And came to Syracuse, and on their side
Did fight in horrid war against th' Athenians;
But those men seem to me completely wrong-
For by this time he must have been deceased,
Or very old, which is not much believed;
For Aristotle, and Heraclides too,
Say that he died at sixty years of age.
But certainly the person who got the victory with a single horse in the seventy-first olympiad vas a namesake of this man, and that it is which deceived Apollodorus as to the age of this philosopher.
But Satyrus, in his Lives, asserts, that Empedocles was the son of Exaenetus, and that he also left a son who was named Exaenetus. And that in the same Olympiad, he himself gained the victory with the single horse; and his son, in wrestling, or, as Heraclides says in his Abridgment, in running. But I have found in the Commentaries of Phavorinus, that Empedocles sacrificed, and gave as a feast to the spectators of the games, an ox made of honey and flour, and that he had a brother named Callicratidas.
But Jelanges, the son of Pythagoras, in his letters to Philolaus, says that Empedocles was the son of Archinomus; and that he was a citizen of Agrigentum, he himself asserts at the beginning of his Purifications.
Friends, who the mighty citadel inhabit,
Which crowns the golden waves of Acragas.
And this is enough to say about his family.
II. Timaeus, in his ninth book, relates that he was a pupil of Pythagoras, saying that he was afterwards convicted of having divulged his doctrines, in the same way as Plato was, and therefore that he was forbidden from thenceforth to attend his school. And they say that Pythagoras himself mentions him when he says:
And in that band there was a learned man,
Of wondrous wisdom; one, who of all men
Had the profoundest wealth of intellect.
But some say that when the philosopher says this, he is referring to Parmenides.
Neanthes relates, that till the time of Philolaus and Empedocles, the Pythagoreans used to admit all persons indiscriminately into their school; but when Empedocles made their doctrines public by means of his poems, then they made a law to admit no Epic poet. And they say that the same thing happened to Plato; for that he too was excluded from the school. But who was the teacher of the Pythagorean school that Empedocles was a pupil of, they do not say; for, as for the letter of Jelanges, in which he is stated to have been a pupil of Hippasus and Brontinus, that is not worthy of belief. But Theophrastus says that he was an imitator and a rival of Parmenides, in his poems, for that he too had delivered his opinions on natural philosophy in epic verse.
Hermippus, however, says that he was an imitator, not of Parmenides, but of Xenophanes with whom he lived; and that he imitated his epic style, and that it was at a later period that he fell in with the Pythagoreans. But Alcidamas, in his Natural Philosophy, says, that Zeno and Empedocles were pupils of Parmenides, about the same time; and that they subsequently seceded from him; and that Zeno adopted a philosophical system peculiar to himself; but that Empedocles became a pupil of Anaxagoras and Pythagoras, and that he imitated the pompous demeanour, and way of life, and gestures of the one, and the system of Natural Philosophy of the other.
III. And Aristotle, in his Sophist, says that Empedocles was the first person who invented rhetoric, and Zeno the first person who invented dialectics. And in his book on Poetry, he says, that Empedocles was a man of Homeric genius, and endowed with great power of language, and a great master of metaphor, and a man who employed all the successful artifices of poetry, and also that when he had written several poems, and among them one on the passage of the Hellespont, by Xerxes, and also the prooemium of a hymn to Apollo, his daughter subsequently burnt them, or, as Hieronymus says, his sister, burning the prooemium unintentionally, but the Persian poem on purpose, because it was incomplete. And speaking generally, he says that he wrote tragedies and political treatises.
But Heraclides, the son of Sarapion, says that the tragedies were the work of some other Empedocles; and Hieronymus says that he had met with forty-three. Neanthes, too, affirms that when he was a young man, he wrote tragedies, and that he himself had subsequently met with them; and Satyrus, in his Lives, states that he was a physician, and also a most excellent orator. And accordingly, that Gorgias, of Leontini, was his pupil, a man of the greatest eminence as a rhetorician, and one who left behind him a treatise containing a complete system of the art; and who, as we are told by Apollodorus, in his Chronicles, lived to the age of a hundred and nine years.
IV. Satyrus tells us that he used to say that he had been present when Empedocles was practising magic; and that he professes this science, and many others too in his poems when he says:
And all the drugs which can relieve disease,
Or soften the approach of age, shall be
Revealed to your inquiries; I do know them,
And I to you alone will them disclose.
You shall restrain the fierce unbridled winds,
Which, rushing o'er the earth, bow down the corn,
And crush the farmer's hopes. And when you will,
You shall recall them back to sweep the land:
Then you shall learn to dry the rainy clouds,
And bid warm summer cheer the heart of men.
Again at your behest, the drought shall yield
To wholesome show'rs : when you give the word
Hell shall restore its dead.
V. And Timaus, in his eighteenth book, says, that this man was held in great esteem on many accounts; for that once, when the etesian gales were blowing violently, so as to injure the crops, he ordered some asses to be flayed, and some bladders to be made of their hides, and these he placed on the hills and high places to catch the wind. And so, when the wind ceased, he was called wind-forbidder (kolusanemas). And Heraclides, in his treatise on Diseases, says that he dictated to Pausanias the statement which he made about the dead woman. Now Pausanias, as both Aristippus and Satyrus agree, was much attached to him; and he dedicated to him the works which he wrote on Natural Philosophy, in the following terms:
Hear, O Pausanias, son of wise Anchites.
He also wrote an epigram upon him:--
Gela, his native land, does boast the birth
Of wise Anchites' son, that great physician,
So fitly named Pausanias, from his skill;
A genuine son of Aesculapius,
Who has stopped many men whom fell disease
Marked for its own, from treading those dark paths
Which lead to Proserpine's infernal realms.
VI. The case of the dead woman above mentioned, Heraclides says, was something of this sort; that he kept her corpse for thirty days dead, and yet free from corruption; on which account he has called himself a physician and a prophet, taking it also from these verses :--
Friends who the mighty citadel inhabit,
Which crowns the golden waves of Acragas.
Votaries of noble actions, Hail to ye;
I, an immortal God, no longer mortal,
Now live among you well revered by all,
As is my due, crowned with holy fillets
And rosy garlands. And whene'er I come
To wealthy cities, then from men and women
Due honours meets me; and crowds follow me,
Seeking the way which leads to gainful glory.
Some ask for oracles, and some entreat,
For remedies against all kinds of sickness.
VII. And he says that Agrigentum was a very large city, since it had eight hundred thousand inhabitants; on which account Empedocles, seeing the people immersed in luxury,said, "The men of Agrigentum devote themselves wholly to luxury as if they were to die to-morrow, but they furnish their houses as if they were to live for ever. "
VIII. It is said that Cleomenes, the rhapsodist, sung this very poem, called the Purifications, at Olympia; at least this is the account given by Phavorinus, in his Commentaries.
IX. And Aristotle says, that he was a most liberal man, and far removed from anything like a domineering spirit; since he constantly refused the sovereign power when it was offered to him, as Xanthus assures us in his account of him, showing plainly that he preferred a simple style of living. And Timaus tells the same story, giving at the same time the reason why he was so very popular. For he says that when on one occasion, he was invited to a banquet, by one of the magistrates, the wine was carried about, but the supper was not served up. And as every one else kept silence, he, disapproving of what he saw, bade the servants bring in the supper; but the person who had invited him said that he was waiting for the secretary of the council. And when he came he was appointed master of the feast, at the instigation of the giver of it, and then he gave a plain intimation of his tyrannical inclinations, for he ordered all the guests to drink, and those who did not drink were to have the wine poured over their heads. Empedocles said nothing at the moment, but the next day he summoned them before the court, and procured the execution of both the entertainer and the master of the feast.
And this was the beginning of his political career. And at another time, when Acron, the physician, asked of the council a place where he might erect a monument to his father, on account of his eminence as a physician, Empedocles came forward and opposed any such grant, adducing many arguments on the ground of equality, and also putting the following question :-- "And what elegy shall we inscribe upon it? Shall we say:-
Akron ietron Akron Akragantinon patros akrou
kruptei kremnos akros patridos akrotates.
But some give the second line thus :-
'Akrotates koruphes tumpos akros katechei.
And others assert that it is the composition of Simonides.
But afterwards Empedocles abolished the assembly of a thousand, and established a council in which the magistrates were to hold office for three years, on such a footing that it should consist not only of rich men, but of those who were favourers of the interests of the people. Timaeus, however, in his first and second book (For he often mentions him), says that he appeared to entertain opinions adverse to a republic. And, as far as his poetry goes, any one may see that he was arrogant and self-satisfied.
Accordingly, he says :
Hail to ye,
I an immortal. God, no longer mortal,
Now live among you:
And so on.
But when he went to the Olympic games he was considered a worthy object of general attention; so that there was no mention made of any one else in comparison of Empedocles.
X. Afterwards indeed, when Agrigentum was settled, the descendants of his enemies opposed his return; on which account he retired to Peloponnesus, where he died. And Timon has not let even Empedocles escape, but satirises him in this style, saying:
And then Empedocles, the honeyed speaker
Of soft forensic speeches; he did take
As many offices as he was able,
Creating magistrates who wanted helpers.
But there are two accounts of the manner of his death.
XI. For Heraclides, relating the story about the dead woman, how Empedocles got great glory from sending away a dead woman restored to life, says that he celebrated a sacrifice in the field of Pisianax, and that some of his friends were invited, among whom was Pausanias. And then, after the banquet, they lay down, some going a little way off, and some lying under the trees close by in the field, and some wherever they happened to choose. But Empedocles himself remained in the place where he had been sitting. But when day broke, and they arose, he alone was not found. And when he was sought for, and the servants were examined and said that they did not know, one of them said, that at midnight he had heard a loud voice calling Empedocles; and that then he himself rose up and saw a great light from heaven, but nothing else. And as they were all amazed at what had taken place, Pausanias descended and sent some people to look for him; but afterwards he was commanded not to busy himself about the matter, as he was informed that what had happened was deserving of thankfulness, and that they behoved to sacrifice to Empedocles as to one who had become a God.
Hermippus says also, that a woman of the name of Panthea, a native of Agrigentum, who had been given over by the physicians, was cured by him, and that it was on this account that he celebrated a sacrifice; and that the guests invited were about eighty in number. But Hippobotus says that he rose up and went away as if he were going to mount Aetna; and that when he arrived at the crater of fire he leaped in, and disappeared, wishing to establish a belief that he had become a God. But afterwards the truth was detected by one of his slippers having been dropped. For he used to wear slippers with brazen soles. Pausanias, however, contradicts this statement.
But Diodorus, of Ephesus, writing about Anaximander, says that Empedocles imitated him; indulging in a tragic sort of pride and wearing magnificent apparel. And when a pestilence attacked the people of Selinus, by reason of the bad smells arising from the adjacent river, so that the men died and the women bore dead children, Empedocles contrived a plan, and brought into the same channel two other rivers at his own expense; and so, by mixing their waters with that of the other river, he sweetened the stream. And as the pestilence was removed in this way, when the people of Selinus were on one occasion holding a festival on the bank of the river, Empedocles appeared among them; and they rising up, offered him adoration, and prayed to him as to a God. And he, wishing to confirm this idea which they had adopted of him, leaped into the fire.
But Timaeus contradicts all these stories; saying expressly, that he departed into Peloponnesus, and never returned at all, on which account the manner of his death is uncertain. And he especially denies the tale of Heraclides in his fourth book; for he says that Pisianax was a Syracusan, and had no field in the district of Agrigentum ; but that Pausanias erected a monument in honour of his friend, since such a report had got about concerning him; and, as he was a rich man, made it a statue and little chapel, as one might erect to a God. "How then," adds Timaus, "could he have leaped into a crater, of which, though they were in the neighbourhood, he had never made any mention? He died then in Peloponnesus; and there is nothing extraordinary in there being no tomb of his to be seen; for there are many other men who have no tomb visible. " These are the words of Timaeus; and he adds further, "But Heraclides is altogether a man fond of strange stories, and one who would assert that a man had fallen from the moon. "
Hippobotus says, that there was a clothed statue of Empedocles which lay formerly in Agrigentum, but which was afterwards placed in front of the Senate House of the Romans divested of its clothing, as the Romans had carried it off and erected it there. And there are traces of some inscriptions or reliefs still discernible on it.
Neanthes, of Cyzicus, who also wrote about the Pythagoreans, says, that when Meton was dead, the seeds of tyrannical power began to appear; and that then Empedocles persuaded the Agrigentines to desist from their factious disputes, and to establish political equality. And besides, as there were many of the female citizens destitute of dowry, he portioned them out of his own private fortune. And relying on these actions of his, he assumed a purple robe and wore a golden circlet on his hand, as Phavorinus relates in the first book of his Commentaries. He also wore slippers with brazen soles, and a Delphian garland. His hair was let grow very long, and he had boys to follow him; and he himself always preserved a solemn countenance, and a uniformly grave deportment. And he marched about in such style, that he seemed to all the citizens, who met him and who admired his deportment, to exhibit a sort of likeness to kingly power. And afterwards, it happened that as on the occasion of some festival he was going in a chariot to Messene, he was upset and broke his thigh ; and he was taken ill in consequence, and so died, at the age of seventy-seven. And his tomb is in Megara.
But as to his age, Aristotle differs from this account of Neanthes ; for he asserts that he died at sixty years of age; others again say, that he was a hundred and nine when he died. He flourished about the eighty-fourth olympiad. Demetrius, of Traezen, in his book against the Sophists, reports that, as the lines of Homer say :--
He now, self-murdered, from a beam depends,
And his mad soul to blackest hell descends.
But in the letter of Telauges, which has been mentioned before, it is said that he slipped down through old age, and fell into the sea, and so died.
And this is enough to say about his death.
There is also a jesting epigram of ours upon him, in our collection of Poems in all Metres, which runs thus:
You too, Empedocles, essayed to purge
Your body in the rapid flames, and drank
The liquid fire from the restless crater;
I say not that you threw yourself at once
Into the stream of Aetna's fiery flood.
But seeking to conceal yourself you fell,
And so you met with unintended death.
And another:--
'Tis said the wise Empedocles did fall
Out of his chariot, and so broke his thigh:
But if he leapt into the flames of Aetna,
How could his tomb be shown in Megara?
XII. The following were some of his doctrines. He used to assert that there were four elements, fire, water, earth, and air. And that that is friendship by which they are united, and discord by which they are separated. And he speaks thus on this subject:
Bright Jove, life-giving Juno, Pluto dark,
And Nestis, who fills mortal eyes with tears.
Meaning by Jove fire, by Juno the earth, by Pluto the air, and by Nestis water. And these things, says he, never cease alternating with one another; inasmuch as this arrangement is perpetual. Accordingly, he says subsequently:
Sometimes in friendship bound they coalesce,
Sometimes they're parted by fell discord's hate.
And he asserts that the sun is a vast assemblage of fire, and that it is larger than the moon. And the moon is disk-shaped; and that the heaven itself is like crystal; and that the soul inhabits every kind of form of animals and plants. Accordingly, he thus expresses himself:
For once I was a boy, and once a girl.
A bush, a bird, a fish who swims the sea,
XIII. His writings on Natural Philosophy and his Purifications extend to five thousand verses; and his Medical Poem to six hundred; and his Tragedies we have spoken of previously.
LIFE OF EPICHARMUS
I. EPICHARMUS was a native of Cos, the son of Helothales; he also was a pupil of Pythagoras. When he was three months old he was brought to Megara, in Sicily, and from thence he came to Syracuse, as he himself tells us in his writings. And on his statue there is the following inscription.
As the bright sun excels the other stars,
As the sea far exceeds the river streams:
So does sage Epicharmus men surpass,
Whom hospitable Syracuse has crowned.
II. He has left behind him Commentaries in which he treats of natural philosophy, and delivers apophthegms, and discusses medicine. He has also added brief notes to many of his commentaries, in which he declares plainly that he is the author of the works.
III. He died at the age of ninety years.
