Early Greek Philosophy

LOEB CLASSICAL LIBRARY
EARLY GREEK
PHILOSOPHY
WESTERN GREEK
THINKERS
PART 2
Edited and Translated by

ANDRÉ LAKS
GLENN W. MOST
CONTENTS
THE ELEATICS
19. Parmenides 3
20. Zeno 153
21. Melissus 228
22. Empedocles 317
PHILOSOPHY AND MEDICINE

23. Alcmaeon 737
24. Hippo 772
THE ELEATICS
19. PARMENIDES [PARM.]
The tradition that goes back to Apollodorus of Athens

gives Parmenides'jloruit as 504/500 BC, which would im
ply that he was born ea. 540. Plato asserts that he visited
Athens once at a date that is incompatible with the chro
nology (see P4), and he is said, like other philosophers, to
have been invited to act as a legislator. A stela of a statue
discovered at Velia (the ancient Elea), Parmenides' native
city, claims that he belonged to a family of doctors, the
Ouliads, who were probably connected with the cult of
Apollo Oulios ('Healer of Wounds'). This might be no
more than a legend projected back onto Parmenides by a
guild of doctors who revered him as their heroic founder;
but in any case it is instructive that Parmenides, often
considered in ancient as in modern times to have been a
thinker who negleCted research on nature for the sake of
ontology, could have been commemorated on this stela (as
elsewhere in various testimonia) as a natural philosopher
(phusikos).
Parmenides is the author of a single poem in dactylic
hexameters. Its text was preserved in its entirety at least
until the time of Simplicius (sixth century AD), who seems
to have recognized that he was making more probable its
survival, at least in part, by citing large extracts from it.
One hundred sixty-one lines have reached us, the vast
3
EARLY GREEK PHILOSOPHY V
majority of these thanks to him. We possess almost the
entirety of the introduction (or "proem"), a very large part
(90 percent, according to Diels) of the first of the two
grand sections announced at the end of this introduction,
and a small fraction (barely 10 percent, again according to
Diels) of the second part. It is probable that the whole
poem did not exceed the length of one of the shorter books
of Homer's epics, between three hundred and four hun
dred lines.
The interpretative problems raised by this work, which
has played a determining role in the history of Western
philosophy, are of an enormous complexity, because of the
reflection it undertakes on the term 'to be.' We cannot
discuss these in depth in this introduction any more than
we enter into the problems of interpretation in the other
chapters; but nevertheless in this case some specific indi
cations are indispensable.
The first twenty-three lines of the poem describe in the
first person a cosmic journey in which a young man is
conveyed on a chariot guided by the daughters of the Sun
to the place where the gates of Day and Night are located
(cf. COSM. T8-T9) . Once he has entered into a palace
doubtless that of the Night-he is welcomed by an anony
mous goddess who displays her benevolence to him by
instructing him in "everything," namely, "the truth" (the
doctrine of being and its attributes that constitute the first
part of the poem) and "the opinions of mortals" (the cos
mology and physiology that make up its second part).
The goddess distinguishes between two "roads of in
vestigation," "is" and "is not," of which the latter is im
mediately discarded. There is considerable disagreement
4
PAR M E N I D E S
about the possible subject of this "is," and this has implica
tions for the translation. One often finds translators and
commentators supplying either "being" or "this" or "it"
(scil. that which is at issue) . The interpretation that we
have adopted goes back to G. Calogero: it preserves the
initial indeterminacy of the verb 'to be' conjugated in the
third person ("is") and accepts that the analysis of the
predicates that are suitable for this verbal form gradually
leads to the determination of its subject ("what is," "a be
ing") . But this proposal has its own difficulties, and it is
not the only one possible. As for the discussion regarding
the meaning of the verb 'to be' in Parmenides, it is doubt
less futile to try to determine, in the wake of scholarship
of an analytic inspiration, whether it is existential or pred
icative or veridical. Parmenides' usage is likely to have
been underdetermined, since, as Eudemus already re
marked (R50), the idea of a plurality of meanings of the
term 'to be' did not appear before Plato.
The course of the road of truth culminates in the cel
ebrated comparison of being, at the conclusion of its de
termination, with a "well-rounded ball" that condenses
within itself the totality of its predicates. Situated at the
intersection between "the truth," of which this is the final
statement, and "the opinions of mortals," which it an
nounces by its visualizable character, this phrase consti
tutes at the same time a border and a transition between
two discourses that differ both in their ontological presup
positions and in their pretention to truth. According to the
interpretation of the term eoikota in D8.65-that is the
most plausible one (despite its Platonic connotations)
the world is the "resemblance" of being.
5
EARLY GREEK P H I L O S OPHY V
Although we possess only few verses originally belong
ing to the second part of the poem, two programmatic
passages (D8, D9) and the doxographic reports give us a
fairly precise idea of its contents. This part was in any case
Parmenides' attempt to improve on his predecessors' at
tempts to explain the world. His starting point is consti
tuted by two principles, which he calls "forms" (rrwrphai),
Fire (or Light) and Night, which mortals are said to have
posited (this implies a certain arbitrariness). Each prin
ciple is in a relation of identity to itself, in the image of
being, but it is also opposed to the other one: the fire of
day is mild and light, the night is dense and heavy. Their
mixture, out of which the world has progressively issued,
is the work of a divinity with a demiurgic function. The
domain covered by the explanations given was broad,
reaching from the nature of the stars and their trajectories
to the reproduction of living beings. It is understandable
that antiquity could have considered Parmenides as a
full-fledged "natural philosopher," despite the Platonic
Aristotelian tendency to consider only the first part of his
poem and to treat his cosmophysiology as being at best
secondary. It is true that Parmenides' immediate disciples,
Zeno and Melissus, renounced all explanation bearing on
the world, which they considered simply inconsequential
from the point of view of the doctrine of being.
In the case of Parmenides, the major interpretative tradi

tions, most often determined by Plato and Aristotle, are
passed along from one author to another, so that a purely
chronological arrangement of the R section would not
only have resulted in many repetitions but would also have
given a false impression about a distinctive characteristic
6
PAR M ENIDES
of tha t very reception: the recurrence of simila r sta te
ments is,a s it were, the counterpa rt of the indelible ma rk
tha t Pa rmenides left on Greek thought. In this chapter,a s
in certa in other ones tha t presenta na logous cha ra cteris
tics in this rega rd (this is especia lly the ca se for the Atom
ists a nd the Pytha gorea ns), we ha ve treated the ma teria l
with resolute selectivenessa nd ha ve orga nized it thema ti
ca lly.
B I B L I O G RA P H Y
Editions and Translations
J. Bolla ck. Parmenide, de l'etant au monde (Pa ris, 2006).
B . Ca ssin. Parmenide: Sur la nature ou sur l'etant. La
langue de l'etre (Pa ris, 1998).
A. H. Coxon. The Fragments of Parmenides. A Critical
Text with Introduction and Translation, the Ancient Tes
timonia and a Commentary (Assen, 1986); reviseda nd
expan ded edition with new tra nsla tions by R. McKira
ha n (La s V ega s, 2009).
H. Diels. Parmenides. Lehrgedicht. Mit einem Anhang
uber griechische Thuren und Schlosser (Berlin, 1897;
Sa nk Augustin, 2003).
D . Ga llop. Parmenides of Elea. Fragments. A Text and
Translation (T oronto, 1984).
D . O' Brien. Le poeme de Parmenide, texte, tra duction,
essa i critiq ue, in P. Aubenq ue, ed., Etudes sur Parme
nide, vol. I (Pa ris, 1987).
L. Ta ra n. Pa rmenides. A Text with Translation, Commen
tary, and Critical Essays (Princeton, 1965; 3rd ed.
1971).
7
EARLY G R E E K PHILOSOPHY V
Studies
On the Eleatic School in General
G. Calogero. Studi sull'Eleatisrrw ( Rome, 1932; repr. Flor
ence, 1977).
P. Cu rd. The Legacy of Parmenides. Eleatic Monism and
Later Presocratic Thought (Princeton, 1998; 2nd ed.
Las Vegas, 2004).
On Parmenides in General
J. Mansfeld. Die Offenbarung des Parmenides und die
menschliche Welt (Assen, 1964).
A. P. D . Mou relatos. The Route of Parmenides. A Study of
Word, Image, and Argument in the Fragments ( New
Haven, 1970; 2nd ed. Las Vegas, 2007) .
J. A. Palmer. Parmenides and Presocratic Philosophy (Ox
ford, 2009).
On the Proem
W. Bu rkert. "Das Proo miu m des Parmenidesu nd die Ka
tabasis des Pythagoras," Phronesis 14 ( 1969): 1-30.
On Being and Its Attribu tes

J. Barnes, "Parmenides and the Eleatic One," Archiv fur
Geschichte der Philosophie 61 ( 1979): 1-2 1 .
C. H. Kah n. The Verb 'Be' in Ancient Greek (Dordrecht,
1973; Indianapolis, 2003).
8
PAR M E N I D E S
O n Nous and Noein
J. H. Lesher, "Parmenides' Critiqu e of Thinking," Oxford
Studies in Ancient Philosophy 2 ( 1984): 1-30.
On the Cosmology
J. Bollack, "La cosmologie parme nidienne de Parme nide,"
in R. Bragu e and J.-F. Cou rtine, eds., Herrneneutique et
ontologie: Melanges en hommage de Pierre Aubenque
(Paris, 1990), pp. 17-53.
On the Reception of Parmenides in Plato

J. A. Palmer. Plato's Reception of Parmenides (Oxford,
1999).
O U T L I N E O F THE C H APTE R
p
Chronology (Pl-P4)
Family (cf P8, P23b)
Philosophical Lineages (P5-Pl l)
Xenophanes or Anaximander? (P5-P7)
Ameinias and the Pythagoreans (P8-Pl l)
Influences, Disciples, Lovers (P12-P19)
Parmenides as the Legislator of Elea (P20-P22)
Statue and Iconography (P23)
D
Only One Treatise (Dl)
Poetical Form (D2)
The Traditional Title (D3)
9
EARLY G R E E K P H I L O S OPHY V
The Proem of the Poem (D4)
Fragments from the First Part, on Truth, and Transition
to the Second Part (D5-D8)
Fragments and Reports from the Second Part of the
Poem: The Opinions of Mortals (D9-D62)
An Overview ofthe Contents ofthe Second Part (D9)
A Methodological Exhortation (DlO)
Announcements of the Explanation of Heavenly Bod
ies (Dll -D12)
Light and Night (D13)
The Beginnings of the Cosmogonic Process: The
Wreaths, the Cosmogonic Divinity, and Other Gods
(D14-D1 7)
Genesis and Order of the World: A General Summary
(D18)
Genesis and Order of the World: The Constitutive
Parts (D1 9-D39)
Heavens (D19)
Heavenly Bodies (D20)
Fixed Stars (D21)
The Evening Star-The Morning Star (Venus)
(D22-D23)
Milky Way (D24)
Birth of the Sun and Moon (D25)
The Sun: Its Nature (D26)
The Moon: Its Nature, Size, and Appearance
(D27-D31)
The Earth (D32-D39)
Its Birth (D32)
Its Shape and Position (D33-D35)
Earthquakes (D36)
10
PARME N I D E S
Z.Ones (D37-39)
Physiology (D40-D60)
Generation of Living Creatures (D40-D50)
The Role of Heat (D40-D43)
Seed (D44-D45)
Determination of the Sex (D46-D48)
Determination of the Character (D49)
Resemblances (D50)
Thought and Sensation (D51-D57)
General Principles (D51-D52)
Doxographies Concerning the Soul, Knowl
edge, and Sensations (D53-D57)
The Nature and Seat of the Soul (D53-
D56)
Sensations (D57)
Physiological Phenomena (D58-D60)
Appetite (D58)
Sleep (D59)
Old Age (D60)
An Eschatology: The Circulation of Souls? (D61)
The End of Parmenides' Poem? (D62)
R
Judgments on Parmenides' Poetry (Rl-R5)
Plato on Parmenides' Authority (R6)
An Interpretation of the Traditional Title (R7)
The Proem (R8-Rl0)
Sextus Empiricus' Allegorical Interpretation (RB)
References to Particular Points (R9-R10)
The Two Parts of the Body of the Poem (Rll-R18)
Aristotle (Rll-R12)
11
Theophrastus (R13)
Proclus (R14-R15)
Simplicius (R16-R18)
Arguments Against Generation (R19-R21)
Interpretations of Being and Its Attributes (R22-R38)
Being, Interpreted as a Principle (R22)
Being, Interpreted as the Whole (R23-R32)
Plato (R23-R26)
Theophrastus and Eudemus (R27)
Three Doxographies of Theophrastean Origin
(R28-R30)
Plotinus (R31)
An Alchemical Tradition (R32)
Being, Interpreted as the World (R33-R35)
Being, Interpreted as God (R36-R38)
The Criterion of Truth (R39-R40)
Criticisms of Parrnenides' Ontology (R41-R50)
Plato (R41-R43)
Aristotle (R44-R49)
Eudemus (R50)
Three Defenses of Parrnenides (R51-R53)
Simplicius Against Aristotle and Other Predecessors
(R51-R52)
Plutarch Against Colotes (R53)
References to Particular Points of the Cosmology (R54-
R60)
The Elements as Divine (R54)
The Cosmogonic Divinity (R55)
Eros (R56-R58)
An Epicurean Criticism of the Cosmotheology (R59)
A Report about the Future of the World (R60)
12
PARME N I D E S
A Theophrastean Criticism of the Theory of Cognition
(R61)
Three Images of Parmenides (R62-R72)
Parmenides and Dialectic (R62-R65)
Parmenides as the Father of Dialectic (R62-R63)
Attributions of'Zenonian Arguments to Par
menides (R64-R65)
Parmenides as a Pythagorean (R66-R70)
Parmenides as a Christian (R71-R72)
The Rarity of the Text of Parmenides in the 6th Century
AD (R73)
13
PARMENIDES [28 DK]
Chronology (Pl-P4)
PI (< Al) Diog. La ert. 9.23 (Apollod. FGrHist 244 F341 )
T,Kµ,a'E Se KU.Ta riJv evcfr-11v Kat ��7JKO<TTiJv 'OA.vµ,

rriaSa.
P2 (cf. All) Eu s. Chron.
a Hier. Chron., p. 111 .21 -22

[a d 01. 81 45615 2] Empedocles et Pa rmenides physici
=
philosophi notissimi ha bentu r.
b Chron. Pasch., p. 306.3

[a d 01. 80.3 458n ] 'Eµ,7reSoKATji; Kat Ilapµ,evl.S71i; <f>v
=
<TLKOt </>tAO<To<f>oi eyvwpt,OVTO.
14
PARMENIDES
Chronology (Pl-P4)
PI ( < Al) Diogenes Laertiu s
He was in his matu rity du ring the 69th Olympiad [ =
504/ 500] .
P2 (cf. All) Eu sebiu s, Chronicle

a Jerome, Chronicle
[Ol. 8 1 456/ 52] Empedocles and Parmenides, natu ral
=
philosopher, are considered very well known.
b Chronicon Paschale
[Ol. 80.3 458n ] Empedocles and Parmenides, natu ral
=
philosophers, were well known.
15
EARLY G R E E K PHILOS OPHY V
P3 (cf. Al l ) Eus. Chron.

a Hier. Chron., p. 1 14.7-10
[ad 01 . 86. l 436/5] Democritus Abderites et Empedocles
=
et Hippocrates medicus Gorgias Hippiasque et Prodicus

et Zeno et Parmenides philosophi insignes habentur.
b ( � DK) Cyrill. Alex. ]ul. 1 . 15

[01 . 86 436/32] oyl5071KO<TTfj EKTYJ '0>1.vµ,mal5i '}'EVE
=
o-()ai cf>ao-L Tov 'Af3071pir71v D..71µ,oKpirov, 'Eµ,7TEOoKAea

TE KaL 'l7T7TOKpaT71v, KaL IlpoOiKov, Z-i)vwva KaL Ilap
µ,Ev£071v.
P4 (< A5)
a Plat. Parm. 127a-c
[KE.] €cf>71 0€ o.Y, 0 'Avncf>wv AE'}'ELV TOV Ilv()oowpov on
a</>tKOLVTO '1TOTE Ei<; Ilava()'ljvaia TU µ,eyaAa Z-i)vwv TE
KaL Ilapµ,Ev£071<;. Tov µ,€v oJv Ilapµ,ev£071v Ei) µ,aAa
7Jl571 1TpEo-/3vT71v Elvai, a-cf>6opa 7ToAiov, KaAov 0€ Kaya
()ov Ti,v c5'Jnv, 1TEpL Er7J µ,aAL<TTa '1TEvTE KaL it-i)Kovra·
Z-i)vwva 15€ €yyv<; Twv TETTapaKovra TOTE Elvai [ . . . cf.
Pl2a]· !wKpaT7J 0€ Elvai TOTE o-cf>oopa vfov.
b Athen. Deipn. 1 1 . 1 13 505F

Ilapµ,Ev£15v µ,€v yap KaL €1.. ()E'iv ei<; A.oyov<; Tov Tov
IIAaTwvo<; !wKpaT71v µ,oAi<; � �AiKta o-vyx_wpli, ovx_
W<; KaL TOLOVTOV<; el7TEtV 7) aKOV<TaL Aoyov<; [. . . =
Pl2c] .
16
PARME N I D E S
P 3 (cf. Al l ) Eusebius, Chronicle
a Jerome, Chronicle
[01. 86. l 436/5] Democritus of Abdera, Empedocles,

=
Hippocrates the doctor, Gorgias and Hippias, Prodicus,

Zeno, and Parmenides are considered famous philoso
phers.
b ( � DK) Cyril of Alexandria, Against Julian

They say that Democritus of Abdera, Empedocles and
Hippocrates, and Prodicus, Zeno, and Parmenides were
alive in the 86th Olympiad [ 436/32] .
=
P4 (< A5)
a Plato, Parmenides
[Cephalus: ] Antiphon reported that Pythodorus had said

that Zeno and Parmenides on ce came to the Great Pana
thenaic festival; and that Parmenides was already quite
old, with very white hair, but was a fine man to look upon,
around sixty-five years old, while Zeno was near forty at
that time [ . . . ]; Socrates was very young at the time. 1
1 In 454, Socrates was sixteen years old; this date would be
compatible with Jerome's chronology (cf. P2a) if we suppose that
Parmenides was born around 520 ( cf. also P3a) . The Apollodoran
tradition represented by Pl presupposes instead a date of birth
around 540, which would make this meeting impossible.
b Athenaeus, Deipnosophists
His age scarcely permits Plato's Socrates to have con
versed wit h Parmenides, let alone to have said or heard
such speeches [ . . . ] .
17
EARLY G RE E K PHILOSOPHY V
Family
See P8, P23a

P5 (> A6) Ari st. Metaph. A5 986b21 -22

Eevorpav"f/<; Se rrpwro<; TOVTWV EVL<Ta.<; (o yap ITapµev[
s..,, <; TOVTOV >..iyerai µaO..,,rfi<;1) [ .
• ] . •
P6
a (< Al) Diog. Laert. 9.21
Eevorpavov<; Se SifiKov<re1 ITapµev£S..,, <; ITvp..,, r o<; 'EA.ea
T"f/<; ( rovrov ®eorppa<rro<; ev rfi 'Emroµ'fi [Frag. 227D
FHS&G] 'AvatiµavSpov </>"f/<TtV aKOV<Tai).
1 Sevo<f>avov<; Se Si1/Kov<TE ut huic loco allenum sec!.

Dorandi
b (< A2) Suda Il.675

ITapµev£S..,, ., ITvp..,,r o<> 'EA.eaT"f/'> rpi>..O<rorpo<>, µaOT/rfi<>
yeyovw<> Eevorpavov.,; rov Ko'A.orpwvfov, w<> Se ®eorppa
<rro<> [cf. app. Frag. 227D FHS&G] 'AvatiµavSpov rov
MtA"f/<Ttov [ . . .]
.
18
PARMENIDES
Family
See PS, P23a

P5 ( > A6) Aristotle, Metaphysics
[ . . . ] Xen ophan es, the first of those [scil. together with
Parmen ides an d Melissus] to have at ught the On e (for
Parmen ides is said to have been his pupil) [ . . . ] [cf. XEN.
R2].
P6
a (< Al) Diogen es Laertius
Parmen ides of Elea, son of Pyres, studied with Xen o
phan es (Theophr astus says ni his Epitome that he [i.e.
probably Parmen ides] studied with Anaxi man der).
b (< A2) Suda

Parmen ides of Elea, son of Pyres, philosopher, was a dis
ciple of Xen ophan es of Colophon , but, as Theophrastus
says, of An axi man der of Miletus.1
1 The word order in P6a suggests that 'he' there should refer
to Parmenides, and this is how the Suda understands it. Many
scholars have doubted that Theophrastus could have said that
Parmenides studied with Anaximander and therefore refer 'he' to
Xenophanes; but there are other cases of claims for intellectual
affiliation that are impossible chronologically. T. Dorandi, Elen
chos 30 (200 9): 34 7-53, on the basis of a reexamination of the
mss., suggests that the words 'studied with Xenophanes' do not
belong here.
19
P7 (< A7) Alex. In Metaph., p. 31.7-9

1ff.p /, IIapµEVl.Sov Kai, Tfj<; S6fYJ<> avTov Kai, ®t:ocppa
<TTo<; ev T<f) rrpwT<t> Ilt:pl TWV </Jv<TLKWV OVTW<; A.eyt:i
[Frag. 227C FHS&GJ "TOVT<f> SE emyt:voµt:vo<; IIapµt:vl.
S71<; IIvp71TD<> o 'EA.t:aT71<>" (A.eyH SE 1 St:vo</JavYJv) [ . . J. .
1 Kat post /)€ de!. Diels
P8 ( < Al) Diog. Laert. 9.21

oµw<; S' oiiv aKOV<Ta<; KUl S t:vocpavovc; OVK T,KoAov071-
<TEV avT<f>. EKOLVwv71<TE SE KUl 'Aµt:ivtq. Llwxaprn1 T<f>
IIvOayopiK<ii [PYTH. b T35] , w<; f.cp71 '!.wTtwv [Frag. 27
Wehrli] , avSp/, 1T"EV71TL µev, KaA<f> SE KUl ayaO<Fi. C[i Kal
µO.Hov T,KoAov071crt: KUL arroOavoVTO<; i-ip<f>ov iSpv
<TUTO yevov<; TE vrrapxwv Aaµrrpov Kal 'TT"AOVTOV, Kat
vrr' 'Aµt:ivfov aH' ovx vrro St:vocpavov<; El<> i-icrvxl.av
rrpot:Tparr71.
1 tlioxap1a Bechtel: oioxaiT'Y'/ BP: Kat OLOXET'Y'/ F: tlioxafra
Diels, alii alia
P9 ( < Al2) Strab. 6.1 1.

[ . . . ] oi SE vVV 'EA.eav ovoµa,OV<TW ef, -1/<> IIapµt:vl.S71<;
KUl Z-r/vwv eyevovTO, avSpt:<; IIvOayopt:WL [ . . . P21 ] . =
20
PAR M E N I D E S
P 7 ( < A7 ) Alexander of Aphrodisias, Commentary on Ar
istotle's Metaphysics
About Parmenides and his opinion Theophrastus too, in
the first book of his On Physics, speaks as follows: "Par
menides of Elea, son of Pyres, who came after him,'' (he
means Xenophanes) [ . . . ] .

P8 ( < Al) Diogenes Laertius
Although he studied with Xenophanes too, nonetheless he
did not follow him. But as Sotion says, he also associated
with Ameinias the Pythagorean, son of Diochartas, a poor
man but of a noble character (kalos kagathos ). It was this
man that he preferred to follow , and when he died he
founded a heroic shrine for him, as he was of noble birth
and wealth, and it was by Ameinias, and not by Xeno
phanes, that he was guided toward tranquility.
P9 ( < Al2) Strabo, Geography

[ . . . ] people now call [scil. this city] Elea; it is from here
that Parmenides and Zeno came, Pythagorean men.
21
EARLY G R E E K P H I L O S O PH Y V
PIO (< A4) Prod. In Parm., p. 61 9.5-8

[ . . . ] Sioaa"KaAo<; µ€v o ITapµevl.SYJ'> wv, µaOYJITi<> S€ o
Z7}vwv, 'EA.ecfrai S€ aµcf>w, Kat OV TOVTO µ6vov, a>..>..a
Kat Tov ITvOayopiKov SiSauKaA.el.ov µeTaA.af36vre,
Ka8a7Tep 7Tov Kat o NiK6µaxo<> 1 iuT6pYJuev.
PI I ( < 58.A) Iambi. VP 267
Influences, Disciples, Lovers (Pl2-Pl9)
Pl2 (< AS)

a Plat. Parm. 1 27b
[KE.] [ . . . ] Z7}vwva [ . . . cf. P4], evµ7}K7] S€ Kat xapl.evra
lSe'iv, Kat >..€yeu8ai avTov 7TatSiKa Tov Ilapµevl.Sov
yeyov€vai.
b Diog. Laert. 9 25.
0 ST, Z7}vwv SiaK7}KoE ITapµevl.Sov Kat y€yovev avTOV

7Tati3iKa.
22
PARME N I D E S
PIO (< A4) Proclus, Commentary o n Plato's Parmenides
[ . . . ] Parmenides being the teacher, and Zeno his disciple,
both of them from Elea, and not only this, but also both
having taken part in the Pyt hagorean teaching, as Nicoma
chus [scil. of Gerasa] has reported somewhere.
Pl l (< 58.A) Iamblichus, Life of Pythagoras

From Elea: Parmenides [cf. PITH. b T30 [4] ] .
See also R66-R 70
Influences, Disciples, Lovers (P12-P19)

Pl2 (< A5)
a Plato, Parmenides
[Cephalus: ] Zeno was [ . . . cf. P4] tall and attractive in
appearance, and it was said that he had been Parmenides'
beloved.
b Diogenes Laertius
Zeno studied with Parmenides and became his beloved.
23
c Athen. Deipn. 1 1 . 1 13 505F

[ . . . P4b] 7'0 8€ 7ravrwv <T)(_E1'Atwrarov1 Kat ro Et7rELV
=
ov8Eµ,ias KU7'E7rEtyov<T"f/'> XPEia.; on 7rat8iKa YEYOVOL

rov ITapµ,Evi8ov Z1)vwv o 7r0Air71.; avrov.
I crx_ErAiwnpov ms., corr. Musurus
Pl3 (< 31 A2) Suda E. 1002

f,Kpoa<Taro 8€ 7rpwrov ITapµ,Evi8ov, oilnvo.;, w.; <f>71<Ti
ITop<f>vpw.; f.v rii </>iAo<To</>qi i<Tropiq, [Frag. 208F
Smith] , Kat f.yivEro 7rai8iKa.
Pl4 (A9) Diog. Laert. 8.55

6 8€ 0Eo<f>pa<Tro.; ITapµ,Evi8ov <f>71<Tt [Frag. 227B
FHS&G] ,71>.. wr-fiv avrov YEVE<TBai Kat µ,iµ,71r-fiv EV ro'i.;
7rot1)µ,a<Tt' KUt yap EKELVOll EV E7rE<Tt rov IlEpt <f>v<TEW<;
f.gEVEYKE'iv A.6yov.
Pl5 ( � DK) Diog. Laert. 8.56

'AA.Ki8aµ,a.; 8' f.v r<ii <l>v<TiK<ii <f>71<Ti [Frag. 8 Avezzu]
Kara rov.; avrov<; xp6vov.; Z1)vwva Kat 'Eµ,7rE8oKAEa
aKOV<Tat ITapµ,Evi8ov [ . . . ] .
P l 6 ( < A3) Diog. Laert. 2.3

'Avagiµ,i1171<; [. . .] MiA.1j<Tw.; �KoV<TEv 'Ava6µ,av8pov.
EVWt 8€ Kat ITapµ,Evi8ov </>a<TtV aKOV<Tat avr6v.1
24
PARME N I D E S
c Athenaeus, Deipnosophists
[ . . . ] the most shameful thing of all is that he [i.e. Plato]
says, without being compelled by any necessity, that Par
menides' fellow citizen Zeno was his beloved.
Pl3 ( < 31 A2) Suda

He [i.e. Empedocles] studied with Parmenides first, of
whom, as Porphyry says in his Philosophical History, he
also became the beloved.
Pl4 (A9) Diogenes Laertius

Theophrastus says that he [i.e. Empedocles] became Par
menides' rival and imitator in his poems; for he too pub
lished his text On Nature in verse.
Pl5 ( ;t: DK) Diogenes Laertius

Alcidamas in his On Nature says that Zeno and Empedo
cles studied with Parmenides at the same time [ . . . ] .
Pl6 ( < A3) Diogenes Laertius

Anaximenes [ . . . ] from Miletus studied with Anaximander;
some say that he also studied with Parmenides. 1
l This indication has no chronological value; cf. n. 1 at ANAX
IMEN. Pl.
l ElltOL • avrov secl. Marcovich ut gloss. ex 9.21 (ITapµ,evi-

• •
8,,,v et avrov corr. Marcovich ex Volkmann)
25
EARLY G R E E K P H I L O S O P H Y V
PI 7 ( < 30 Al) Diog. Laert.9.24

oilro<; �Kov<n ITapµ,Evioov.
Pl8 (< A8) Simpl.In Phys., p. 28.4-6 ( Theophr. Frag.

=
229 FH S&G)
AEvKm1To<; 8€ o 'EA.Ear71> 7} MiA.-rj<rw<; (aµ,cporEpw>
yap AEYETat 1TEpt avrnv) KOtvwv-rj<Ta<; ITapµ,EvLOYJ rij<;
cpiA.o<rocpia<;, ov TTJV avrTiv E{3aoi<TE ITapµ,EvLOYJ Kat
8EvocpavH 1TEpt TWV OVTWV oOov, aH' W<; OOKEt TTJV
EvavTiav [.. . ATOM D32].
= .
Pl9 ( ;t: DK) Anon.Proleg. in Plat. Philos. 1 .3. 15

EcpoiT71<TE 0€ Kat KparvA<p r<fi 'HpaKAHTEL<tJ Kat 'Epµ,o
yEvei1 r<fi ITapµ,EvtOEi<p, Ta 'HpaKAEirnv Kat ITapµ,Evi
oov Ooyµ,arn µ,a8EtV {3ovAoµ,EVO<;.
1 'Epµ,oyf.vei coni. Westermann: 'Epµ,i'Tl''Tl'<f:' ms.
P20 (< Al) Diog. Laert. 9.23
AEYETUt OE Kat voµ,ov<; 8E'ivai TOt<; 7TOAt7'Ut<;, W<; cp71<Tt

�1TEV<Tm1To> Ev T<fi IlEpt cpiA.o<rocpwv [Frag.3 Taran].
P21 (< Al2) Strab.6. 1 . 1

[.. . P9] OOKEt O E µ,oi Kat oi' EKELVOV<; Kat ln 1TpOTE
=
pov Evvoµ,718ijvai [.. .]
26
PAR M E N I D E S
PI 7 ( < 3 0 A l ) Diogenes Laertius
He [i.e. Melissus] studied with Parmenides.
Pl8 ( < AS) Theophrastus in Simplicius, Commentary on

Aristotle's Physics
Leucippus, from Elea or Miletus (for both are reported
for him), after having shared in Parmenides' philosophy,
did not follow the same road as Parmenides and Xeno
phanes regarding the things that exist, but the opposite
one, as it seems [ . . . ] .
Pl9 ( ;e D K ) Anonymous, Life of Plato

He [i.e. Plato] spent time with Cratylus, Heraclitus' dis
ciple, and Hermogenes, Parmenides' disciple, since he
wanted to learn the doctrines of Heraclitus and Par
menides.

And he is said to have established laws for his fellow citi
zens, as Speusippus says in his On Philosophers.
P21 ( < Al2) Strabo, Geography

[ . . . ] it [i.e. Elea] seems to me to have had good laws
both because of these men [scil. Parmenides and Zeno, cf.
ZEN. Pl3-Pl6] and also even earlier [ . . .]
27
P22 (Al2) Plut. Adv. Col. 32 1 126A-B
ITapµe11i8r}'> 8€ rT,11 eavrov 7Tarpi8a 8ieK6crµ,71cre 116-

µoir:; apicrrot<;, WCTT€ ra<; apxar:; KaO' EKUCTTOll €11iavro11
€topKov11 rov<; 7TOAtra<; €µ,µe11e'i11 rot<; ITapµe11i8ov 116-
µot<;.
P23 ( ;t: DK) SEG XXXV III 1020
IlA [P]fyi:ENE I.::lH! ITTPHTO!

OTA IA.::l H! <l>T! IKO!
28
PAR M E N I D E S
P22 (Al2) Plutarch, Against Colotes
Parmenides put his country in order by means of optimal
laws, so that the citizens make the magistrates swear an
oath every year that they will respect Parmenides' laws.

P23 ( � DK)
a Stela of a headless statue found at Elea, dated after ea.
AD 50
Parmenides, son of Pyres,
Of the family of the Ouliads, natural philosopher1
1 The Ouliads of Elea seem to have been a caste of healers
and priests of Apollo (oulios is an epithet of Apollo in his quality
as healer), and they may have revered Parmenides (who was rep
resented by the statue on the base of which this inscription was
written, found in the ruins of their building at Elea) as their he
roic patron and presumed ancestor. But it should be noted that
Ouliades is a widely distributed personal name in ancient Greek
(cf. LGPN 1 .355, 2.355, 5A.351, 5B.335--36), and the implications
of this inscription remain uncertain.
b cf. Koch, "Ikonographie," in Flashar, Bremer, Rech

enauer (2013), I.l, p. 222.
29
PARME N I D E S [ 2 8 D K ]
DI (< Al3) Diog. Laert. 1 . 16
oi 8€ ava �v <TVyypatflavTE<; 1 [ • . . ] ITapµeviS'Y)'> [ . .].

.
Poetical Form (D2)
D2 (< Al) Diog. Laert. 9.22
Kai: avTo<; 8€ Sia 7TOt'Y)µaTwv <fn'Aoa-o<f>e'i, Ka8a7Tep

'Ha-io86i; TE Kai: Sevo<f>av'Y)<; Kai: 'Eµ7Te8oKAiji;.
D3 (< Al4) Simpl. In Gael. , p. 556.25-26
[ . .] Ilepl: <f>va-ewi; E7TEypa<f>ov Ta <TVyypaµµarn Kai:

.
MEAt<r<ro<; Kai: ITapµeviS'Y)'> [ . . . ] [cf. MEL. Dlh].
30
PARM E N I D E S
D
DI (< Al3) Diogenes Laertius
[ . . . ] others, who wrote only one treatise: [ . . . ] Parmenides
[. . .].
Poetical Form (D2)

D2 ( < Al) Diogenes Laertius
He too expresses his philosophy in verse, like Hesiod,
Xenophanes, and Empedocles.

D3 (< Al4) Simplicius, Commentary on Aristotle's On the
Heavens
[ . . . ] Both Melissus and Parmenides entitled their treatises
On Nature [ . . . ] [cf. MEL. D lb ] .
See also ALCM. D2
31
D4 (Bl) v. 1-30: Sext. Emp. Adv. Math. 7. 1 1 1 (et al. ); v.
28-32: Simpl. In Gael. , pp. 557.25-558.2 (et al. )

evapx6µ,evo<; yovv TOV ITepl <f>v<TEW<; ypa<{>et TOVTOV
TOV Tp07TOV'
l7T7TO£ Tat µ,e <f>lpov<Tw, o<Tov T' E7Tl Ovµ,oc;
lK&.voi,
7TEf-'-7TOV E7TEL µ,' E<; o8ov fJ�<Tav 7TOAv<{>71µ,ov
ayov<Ta£
8atµ,ovoc;, 7/ KaTa 7TaVT' a<TTTJ <{>EpEt el8oTa
<f>wrn·
TV <f>ep6µ,71v· TV yap µ,e 7ToA.vcppa<TTO£ cplpov
l7T7T0£
5 apµ,a T£TaLVOV<Ta£, KOVpat 8' o8ov iJyeµ,6vevov.
atwv 8' EV X.VOLTJ<TW let <TVptyyoc; aiiT'1jv
al06µ,evoc; (8otol:c; yap E7TetyeTo 8tvwTot<T£V
KVKAO£<; ciµ,<f>oTEpwOev), oTe <T7Tepx.oiaTo 7TEf-'-7TE£V
'HA.ta8ec; Kovpat, 7TpoAt7Tov<Ta£ 8wµ,aTa NvKToc;
10 elc; cpaoc;, W<Taµ,evat KpaTWV a7To X.EP<Tl
KaAV7TTpac;.
3 11'UVT' a<TT'f/ (falso) legit Mutschmann: 71'Ul'TUT'f/ (cum variis

accentibus) mss.: alii aliter 6 xvoiYJ<rW rEt Diels post
Karsten: XVOLTJ<TWt N: xvoiija-iv LEABVR 10 Kparwv
Mullach post Karsten: Kparepwv mss .
32
PAR M E N I D E S
04 (Bl) Sextus Empiricus, Against the Logicians
At the beginning of his On Nature he writes as follows:
[The journey to the goddess]
The mares that carry me as far as ardor might
go
Were bringing me onward, after having led me
and set me down on the divinity's many
worded
Road, which carries through all the towns (?)
the man who knows.
It was on this road that I was being carried: for
on it the much-knowing horses were carrying
me,
Straining at the chariot, and maidens were 5
leading the way.
The axle in the naves emitted the whistle of a
Bute
As it was heated (for it was pressed hard by two
whirling
Wheels, one on each side), while the maidens of
the Sun
Hastened to bring me, after they had left
behind the palace of Night
Towards the light1 and had pushed back the 10
veils from their heads with their hands.
1 Interpreters have often understood "hastened to bring me

. . . toward the light," not " after they had left behind . . . toward
the light."
33
Ev8a ?TVA.at NvK'TO'> 'TE Kat "Hµ,a'TO'> Eicn

KEAevOwv,
Kai <npa<> inrep8vpov aµ,<f>£., EXE£ Kat >..cii:v o<>
ov86.,·
avra£ 8' al8epiai 7Tl..fjvrai µ,eyal..ot<n Ovpfrpoi.,·
'TWV 8€ t..iwf} 7TOAV7TO£V0'> EXE£ KAr/l8a., aµ,oifiov ...
15 TT,v 8.Y, 7Tap<f>aµ,Evai Kovpai µ,al..aKo'i<ri >..oyoi<rtv
7TEt<rav €7Tt<f>pa8ew<>, W<> <r<f>tv fiaJ..avW'TOV oxfja
a7T'TEpEW<> W<TE£E 7TVAewv d.7To· Tat 8€ Ovpfrpwv
xa<rµ,' axaVE'> 7TOi'YJ<TaV ava7TTaµ,EVa£
7Tol..vxal..Kov<>
d.tova<> €v <rvpiytw aµ,oifia8ov Ei>.. ita<rat
20 yoµ,<f>ot<> Kat 7TEpOVYJ<T£V ap'YJpO'TE" Ti) pa 8i'
aVTEwv
i8v<> EXOV Kovpat Kar' aµ,att'TOV apµ,a Kat
i7T7T0V'>•
Kai µ,E Oea 7Tpo<f>pwv tl7TE8eta'To, XE'ipa 8€ XEtpi
8EttTEpT,v EAEV, �8E 8' foo<> <f>a'TO Kai µ,E
7TpO<r7Jv8a·
({, KOVp' a8ava'TO£<T£ <TVVaOpO'> T,vtOXO£<T£V,
25 i7T7TO£'> Tai <re <f>epov<rw iKavwv T,µ,frEpov 8w,
14 b.iKTJ Scaliger: 8iKTJV mss.
34
PAR M E N I D E S
That i s where the gate of the paths of Night and
Day is,2
And a lintel and a stone threshold hold it on
both sides.
Itself ethereal, it is occupied by great doors,
And much-punishing Justice holds its
alternating keys.
The maidens, cajoling her with gentle words, 15
Wisely persuaded her to thrust quickly back for
them
The bolted bar from the gate. And when it Hew
open
It made a gaping absence of the doors, after
rotating in turn
In their sockets the two bronze pivots
Fastened with pegs and rivets. There, through 20
them,
The maidens guided the chariot and horses
straight along the way.
And the goddess welcomed me graciously, took
my right hand
In her own hand, and spoke these words,
addressing me:
[The beginning of the goddess' speech]
Young man, companion of deathless charioteers,
you who
Have come to our home by the mares that carry 25
you,
2 Cf. COSM. T8, T9.
35
xa'ip', E'7TEt ovn <TE µo'ipa KaKT, 1TpOV'7TEµ'7TE

veEuOai
T1/vS• oSov (� yap a'7T• &.vOpoJ'7TWV EKTO<; mfrov
EuT£v),
a.ua ef.µ,.. TE a1.K.,., TE. xpEw se <TE '7Tavra
'7TV0eu0ai
T,µev '.A.>..riOEtT/'> Ev'7Tei0eo<; aTpEµe<; �Top
30 T,Se fJpoTwv Soga,., Ta'i<; ovK evi '7Ttun<; &.>..ri01/ ...
a.x.x.· eµ'7TT/'> Kat TaVTa µa01/uEai, W<; Ta
SoKoVvTa
xpfiv SoKl.µw<; Eivai Sia '7TaVTO<; '7TaVTa 1TEpWvTa.
29 Etnm8eo<; Plut. Adv. Col. 1 1 14D, Clem. Alex. Strom.

5.59.6, Diog. Laert. 9.22: EVKVKAEo<; Simpl.: Ev<f>eyyeo<; Procl. In
Tim. 2. 105b post v. 30 hab. Sextus D8.2-6a B7.2-6
=
D.-K. 32 xpijv DE: XP�" A: XP� Karsten Tr€pilwra

A: TrEP ona DEF
Fragments from the First Part, on Truth, and

Transition to the Second Part (D5-D8)
05 (B5) Procl. In Parm., p. 708. 10-11

- u u I - u u I - u u I - gvvov Se µol. euTw,
0'7T'7To0Ev O.pgwµai· ToOi yap '7Ta>..w 'lgoµai a:OO,,..
36
PAR M E N I D E S
I greet you [or: Rejoice! ]: for it is n o evil fate that
has sent you to travel
This road (for indeed it is remote from the
paths of men),
But Right and Justice. It is necessary that you
learn everything,
Both the unshakeable heart of well-convincing
(eupeitheos) truth
And the opinions of mortals, in which there is 30
no true belief (pistis).
But nonetheless you will learn this too: how
opinions
Would have to be acceptable, forever
penetrating all things (?).3
3 The text of the second half of the line is uncertain.
Fragmentsfrom the First Part, on Truth, and

Transition to the Second Part (D5-D8)
05 (B5) Proclus, Commentary on Plato's Parmenides

In common, for me, is
The point from which I shall begin: for I shall
return there once again later.
37
EARLY GRE E K P H I L O S O P H Y V
D6 (B2, B3) v. l-8a: Procl. In Tim. , 2. 105bl3-22; v. 3-8a:

Simpl. In Phys., pp. 1 16.28-1 17.1 (et al. ); v. 8b: Clem.
Alex. Strom. 6.23.3 (et al. )
[B2] e l S ' a:y' eywv epiw, KOjL£U'a£ Se crV µvOov
d.KoVo-a�,
afoep 080£ µovvai Si,'ljU"tO<> elU'i vofjU"ai·
' ,, , ,, ' '1'-
7/ µev 01TW'> EU'TW TE Ka£ "'" OVK EU'T£ 1"7/ Eivai,
� fd
1TEi0ov<> eU"n KEAEv0o<> (aA.718EtTJ yap 07T71SE'i),

5 .;, S' W'> ovK EU'TW TE Kat W'> XPEWV EU'T£ µ-t,
Eivai,
T-t,v S'lj TO£ <f>pa'w 1Ta1Ja1TEV0Ea eµµev aTap1TOV'
ovn yap a.,, yvo£71., To 'YE µ-t, f.ov ( ov yap
&.vvcT'r6v)
[B3) oVTE <f>paU"ai<>. To yap avTo voE'iv EU'Ttv TE Kat
"'
eivai.
1 ay' eywv Karsten: aye TWI! mss. 3 w� Simpl.: om.

Prod. 6 TTavaTTev(Jfo Simpl. EF: TTapaTTev(Jea Simpl. D:
TTavaTTedJEa Prod. P: TTapaTTEL(Jfo Prod. N 7 avvur6v
Simpl.: e«fliKr6v Prod.
38
PAR M E N I D E S
D6 (B2) Proclus, Commentary o n Plato's Timaeus (et al.)
+ ( B 3) Clement of Alexandria, Stromata (et al. ) .
Well then, as fo r me, I shall say-and as fo r you, [B2]

have a care for this discourse when you have
heard it-
What are the only roads of investigation for
thought (noesai) :
The one, that "is," and that it i s not possible
that "is not,"
Is the path of conviction (peithO), for it
accompanies truth;
The other, that "is not," and that it is necessary 5
that "is not"-
I show you that it is a path that cannot be
inquired into at all.
For you could not know that which is not (for
this is impracticable)
Nor could you show it.
For it is the same, to [B3]
think (noein) and also to be. 1
1 This phrase is transmitted separately from the preceding
lines, but it completes them in meaning and meter, and it is
plausibly attached to them by scholars. For the meaning, cf.
08.39-41.
39
D7 (B6) v. l-2a ( . . . Eo-nv): Simpl. In Phys., p. 86.27-28;

v.lb (Eo-n . . . )-9: Simpl. In Phys., p. 1 17.4-13; v . 8-9a
(... ravTov): Simpl. In Phys., p. 78.3-4
XPTJ TO '>..€yew TE voe'iv T' eov Eµµevai· Eo-n yap
..
eivai·
µ'r/Sev s· OVK EU"TtV' TU y' eyw cf>pa,eu-Oat
avwya.
'ITPWT'r/'> yap u-' cicf>' oSov TaVT'r/'> Si,1/o-tor;
<etpyw>,
avTap e'/TetT' a'/To Tfjr;, T/v ST/ {3poTot eiSoTer;
ovSev
5 'ITAUTTOVTat, StKpavoi· ciµ71xavt71 yap EV aVTWV
o-Ti,Oeu-iv lOvvei 'ITAayKTov v6ov· oi Se cf>opovvTat
KWc/>Ot oµwr; rvcf>Aot TE, TE8TJ7TOTE<;, aKptra cf>v'>._a,
oir; TO 7TEAEtV TE Kat OVK eivai TaVTOV
vev6µto-Tat
KOV TaVTOV, 'ITUVTWV Se 7TaAtvTp07TO<; EU"TL
Ke'>..evOor;.
1 TE Karsten: TO mss. nop F: TO op DE, corr. Brandis

2 Ta y' eyw D: Ta ye F: TOV eyw E: Ta <TE ed. Aid.: Ta (]'' eyw
Bergk 3 a-' mss. optimi: T, scrips. Cordero cum mss. BC
<etpyw> Diels: <aptn> Cordero: <aptw> Nehamas 5 11'AaT
TOPTai mss .: 1TAa,ovTai ed . Aid.
40
PAR M E N I D E S
07 (B6) Simplicius, Commentary o n Aristotle's Physics
It is necessary to say and to think that this is
being;1 for it is possible that it is,2
While nothing is not: that is exactly what I bid
you to meditate.
For such is the first road of investigation from
which you <away>,
But then also from this one,3 which mortals who
know nothing
Invent (plattontai),4 two-headed [scil. creatures]! 5
For the helplessness in their
Breast directs their wandering (plankton)
thought; and they are borne along,
Deaf and likewise blind, stupefied, tribes
undecided [or: without judgment],
Who suppose that "this is and is not" [or: that to
be and not to be] is the same
And not the same, and that of all things [or: for
all] the path is backward-turning.5
1 Or else: "It is necessary to say and to think this: that being
[i.e. that which is] is." Several recent editors accept the transmit
ted text, translating either "It is necessary to say that this, and to
think that this, is being," or "It is necessary to say this and to think
this, viz. that being is." 2 Or: "for being is" vel sim. But it
is difficult to suppose that a nonsubstantivized infinitive could
be the subject of a verb. 3 Or, adopting other supplements
instead of Diels': "for such is the first road of investigation [i.e.
the one indicated in lines l-2a] bywhich <you [or: I] will begin>, I
But then also from this one [scil. corresponding to the latter part
of the poem]." 4 Or: "where mortals . . . wander." 5 Prob
ably an allusion to Heraclitus, cf. HER. D65, Rl5.
41
08 (B7 et B8) v. 1-2: Plat. Soph. 237a et 258d; Simpl. In

Phys., pp. 244. 1-2, 135.21-22, 143.30-144.1 (et al. ); v. 1:
Arist. Metaph. N2 1089a4; v . 2-7a ( . . . AEt7TErnt): Sext.
Adv. Math. 7. 1 1 1 (et al. ); v. 6b (µ,ovoi;; . . . )-57: Simpl. In
Phys., pp. 145. 1-146.25 (et al. ); v. 48-50: Plat. Soph. 244e;
v. 55-66: Simpl. In Phys., pp. 38.30-39.9; v. 58-64: Simpl.
In Phys., pp. 30.23-31.2, 180. 1-7 (et al. )

[B7.l] ov yap µ,i,7TOTE TOVTO Saµ,fi eivat µ, � e6v-ra·
aAA.a en, Tijo-S' acf>' oSov S t ,T,o-to<; eipyE VOTJf-la
/LT/Se o-' €80<; 7TOAV7TEtpov oSov KaTa Ti,vSe
fiiao-Ow
vwµ,fiv UO"K07TOV oµ,µ,a Kat Tixiieo-o-av aKovT,v
5 Kat yA.wo-o-av, Kp'ivai Se A.oycp 7ToA.vSTJptv
EAEYXOV
e� eµ,eOev pTJOevrn. [B8] µ,6voi;; S' en µ,i){)oi;;
oSo'io
AEt7TETat W<; EO"Ttv• TaVTT/ S' E7Tt o-ii/LaT' eao-t
7TOAAa µ,aA.', W<; ayEVTJTOV eov Kat avwA.eOp6v
EcrTiv,
ovA.ov µ,ovvoyEvE<; TE Kat aTpeµ,e<; T,S' UTEAEO-Tov·
1 0 [B8.5] oV8E '!TOT' �v oV8' lcrTat, £17e£ vVv EcrTtV OJLoV
1T0.v,
1 rovro Saf.Lfi Ar. EJ, Simpl. In Phys. p. 135 (E); p. 143 (DE),
p. 244 (E): rovr' ov Saf.Lfi (vel rovr' ovSaf.Lfi vel -ii) Plat., Ar. A h ,
Simpl. p. 244 (F) 9 of;A.ov f.LOvvoyeve<; Clem. Alex. Strom.
5.112.2; Simpl. (f.LOJJoyeve>) In Gael. p. 556, In Phys. p. 29 (DE),
p. 12 0 (D), p. 145 (E), al. : €crn yap ovAof.LEAE> Plut. Adv. Col.
1114 C: f.LOVvov, f.LOvvoyeve<; Eus. PE 13 1. 3.39 et al.: alii alia
42
PAR M E N I D E S
D 8 ( B7, B8) 1 Plato, Sophist; Sextus Empiricus, Against
the Logicians; Simplicius, Commentary on Aristotle's
Physics (et al. )
For never at all could you master this: that [B 7.l]
things that are not are.
But as for you, keep your thought away from
this road of investigation
And do not let much-experienced [or: much
experiencing] habit force you down onto
this road,
To wield an aimless eye and an echoing ear
And tongue-no, by the argument (logos) decide 5
the much-disputed refutation (elenkhos)
Spoken by me. [B8] There only remains the
word of the path [scil. that says]:
"Is." On this one there are signs,
Very many of them: that being, it [or: that what is]
is ungenerated, indestructible,
Complete, single-born, untrembling and
unending [scil. probably: in time]. 2
And was not, nor will it be at some time, since it 10 [B8.5]
is now, together, whole,
1 The two fragments were separated by Diels despite the cita

tion by Sextus, which allows them to be combined. 2 Given
that Parmenides' being is elsewhere considered to be limited
("not . . . incomplete," D8.37), many interpreters consider this
term to be corrupt.
aTeAecrro v Simpl. In Phys. p. 30, p. 78 (aTiAEVTov ed. Aid.):

ayiVYJTOv Simpl. In Gael. p. 556, I n Phys. p. 120, Plut. Adv. Col.
1114C, Clem. Alex. Strom. 5.1 12.2, Eus. PE 13. 13.39, al.
43
ev, <TVVEXE<;• TtVa yap yevvav Si,1]0-Eai avrov;

7Tfi 7T6fhv av6,£JEv; OVT' EK µT/ EOVTO<; EaO"W
cf>ao-Oai o-' ovSe voEl:v- ov yap cf>arov ovSe
VO'TJTOV
EO"TW 07TW<; OVK EO"Tt. Tt s· av µw Kat xpeo<;
..
wpo-Ev
15 VO"TEpov .ry 7rpoo-0Ev, TOV µ7JSEVO<; ap�aµEvov,
[B8.1 0] cf>vv;
OVTW<; .ry 7Taµ7Tav 7TEAEvai XPEWV EO"TW .ry ovx[.
ovSe 7TOT' EK µT/ EOVTO<; Ec/>1]0-Et 7TtO"TtO<; lo-xv<;
{'t{'VEO"Oal, n 7Tap' avro· TOV ErvEKEV OVTE
{'EVEo-0 ai
ovr' o'AX.vo-Oai avfjKE L!..tK'TJ xa'Aao-ao-a 7TeSvo-w,
20 a'AA' EXEt" ii Se Kpto-i<; 7TEpt TOVTWV EV r<lJS'
[B8.15] "
EO"Ttll'
EO"TW .ry OVK EO"rw· KEKpirai s· oov, W0"7TEp
aVa{'K'TJ,
TTJ V µev Efiv aVO'TJTOV avwvvµov (ov yap aA'T/01]<;
EO"TW oSoi;), TTJV s· WO"TE 7TEAEW Kat fr1]rvµov
Elvai.
7TW<; s· liv E7TEtTa 7TEAOt TO EOV; 7TW<; s· av KE
yevoiro;
17 EK µ,� Eovro> Diels: EK (vel EK ye) µ,� ovro> Simpl. In

Phys. p. 78, 145: EK roil EOVTO'> Karsten 24 E7rEtra 7r€Aot
ro mss. (7riA.oiro F): e7retr' a7r6A.oiro Kranz post Karsten et Stein
3 Many interpreters, relying especially on the paraphrase that

Simplicius seems to be making of this passage (cf. R21), correct
to "out of what is.''
44
PAR M E N I D E S
One, continuous. For what birth could you seek
for it?
How, from what could it have grown? Not from
what is not-I shall not allow
You to say nor to think this: for it cannot be said
nor thought
That "is not"; and what need could have
impelled it
To grow later rather than sooner, if it had had 15
nothing for its beginning? [B8.10]
So it is necessary that it either be completely or
not at all.
And neither will any force of belief (pistis) ever
affirm that out of what is not3
Something is born besides itself. That is why
Justice
Has not, loosening its fetters, allowed it either
to be born or to be destroyed,
But holds it fast. The decision (krisis) on these 20
matters depends upon this: [B8. 15]
"Is" or "is not"? Well, it has been decided, as is
necessary,
To abandon the one [scil. road] as unthinkable,
unnameable (for it is not
The true road), and [scil. deciding] thereby that
the other, by consequence, exists and is
real.4
How then could what is exist afterward? And
how could it be born?
4 Or: "to admit that the one [scil. road] is unthinkable . . . and
[scil. to admit] thereby that the other exists . . . .
"
45
25 d yap eyE11T'' OVK E<TT' oUJ' Et 7TOTE f.LEAAEt

[B8.20] E<TE<r8ai.
Tfi>c; -yEvea-Lc; µ€v UTrE<T/3E<r'Tat Kal awv<T'TOJ:;
oA.EOpo.;; .
ovSe SiaipET011 e<rn11, E7TEt 7Ta11 e<rn11 oµ,o'io11·
ovSe Ti Tii µ,aA.A.011, TO KEii Etpyoi µ,w
<TVllEXE<T8ai,
ovSe Ti XHPOTEpo11, 7Tall 8' Ef.L7TAEOll E<TTW
EOllTO<;.
30 T� tv11Exe<> 7Ta11 e<rTw Eo11 yap €011n 7TEAa,Ei.
[B8.25] avTap UKtllT]TOll (.LEyaA.w11 Ell 7TEtpa<ri SE<Tf.LWll
E<TTW a11apxo11 a7TaV<TTOll, E7TEt YEllE<Tt<; Kat
oA.EOpo.;;
TfjAE µ,aA.' E7TAax8TJ<Ta11, U7TW<TE Se 7Tt<TTt<;
aA.YJ81/.;; .
TaVTOll T' Ell TaVT� TE f.LEllOll Ka8' eavTO TE
KEtTat
35 XOVTW<; Ef.L7TES011 alJOi f.LEllH" KpaTEpT, yap
[B8.30] 'A11aywr1
7TEtpaTO<; Ell SE<Tf.LOL<TW EXEt, TO µ,w aµ,cpt<;
UpyH,
ov11EKE11 ovK aTEAEVTTJTOll TO €011 Oiµ,i<; Ei11ai·
E<TTt yap OVK emSeve<;· EOll s· &11 7TallTO<; eSEtTO.
TaVTOll 8' E<TTt 110E'i11 TE Kat ov11EKEll e<rn llOTJf.La.
38 <m8EvE<; Simpl. In Phys. p. 30 (EF), p. 4 0 (E a ed. Ald.),

p. 146: <m8E€<; Simpl. p. 40 (DEF), p. 30 (DE) µT, post
<m8EvE<; de!. Bergk
46
PAR M E N I D E S
For if it was born, it is not, not any more than if 25
it is going to be someday. [B8.2 0]
In this way birth is extinguished, and
unknowable destruction.
Nor is it divisible, since as a whole it is similar,
Nor at all more here, which would prevent it
from cohering,
Nor at all weaker, but as a whole it is full of
being.
That is why as a whole it is continuous: for what 3 0
is is adjacent to what is. [B8.25]
Moreover, motionless within the limits of its
great bonds,
It is without beginning, without ending, since
birth and destruction
Went wandering very far away-true belief
(pistis) thrust them away.
Remaining the same and in the same [scil. place] ,
it rests in itself
And thus remains stable there; for powerful 35
Necessity [B8.3 0]
Holds it fast within the bonds of the limit, which
confines it on all sides [or: keeps it separate].
That i s why it i s not allowed that what i s (to eon)
be incomplete.
For it is not lacking [scil. something]; if it were, it
would lack everything.
This is the same: to think and the thought that
"is."
47
40 ov 'Yap aV€V TOV e6vTO!;, EV ii 7r€cpancrµ.Evov

[B8.35] Ecrrtv,
€Vpi,crH\; TO VO€tv· ovSev 'YaP d}> fCTTW 1}
aAAO mip€g TOV e6vTO!;, E7r€t T6 'Y€ Motp'
E7rES71cr€v
OVAOV aKtV7JT6v T' €µ.€vat· T� 1TaVT' ovoµ.' fCTTat,
ocrcra {JpoTOt KaTE0€VTO 1T€1Toi{)6T€\; €ivat aA.71{)fj,
45 'Yt'YV€cr0a[ T€ Kat OAAv<TOat, €lva[ T€ Kat ovx[,
[B8.4 0] Kat T61TOV ci.A.A.acrcr€W Sia T€ xp6a cpavov
ap.€t{3€w.
avTap E7r€t 7T€tpa!; 7rVp.aTov, T€T€A€<Fp.EVOV ECl"Tt
7ravT00€v, €VKVKAov crcpalp71!; evaAt'YKtov o'YKC(;l,
p.€crcr60€v lcro7raAe!; 7raVTTJ" To 'Yap oVT€ n
p.€t,OV
50 oVT€ n f3ai6T€pov 1T€AEvai XP€WV ecrn Tfj 1} Tfj.
[B8.45] oVT€ 'YO.P ovK eov €crn, T6 K€V 7ravoi µ.w
iKV€tcr0at
€l\; oµ.6v, OVT' EOV f<:rTW 07TW\; €t7J K€V e6vTO\;
TV µ.aAAOV TV s· �crcrov, E7r€t 1TaV ECl"TtV acrvA.ov·
oi 'Yap 1TaVT00€v icrov, oµ.w\; EV 7T€tpacrt KVp€t.
41 ov8€v yap Simpl. In Phys. P· 86: ov8' el XPOVO'> EO"TLll
Simpl. p. 146: ov8€ xpovo> Coxon d)> Freiler 43 ovoµ,'
ea-rat Simpl. In Phys. p. 87 (F): o{J110µ,a ea-rat (D ): ovoµ,' ea-rtv
p. 146 ed. Ald.; cf. 0110µ,' eivat Plat. Theaet. 18 0e et al.: 0116µ,a
a-rai Simpl. In Phys. p. 87 (E), p. 146 (DE): wv6µ,aa-rai p. 146
(F) 5 0 xpewv Simpl. p. 146, p. 52, p. 89, Plat. Soph. 244e YW:
xpe6v Plat. BT 52 Kev Brandis: Kat ev mss.: Kevov ed. Ald.
5 Or, with another reading: "it is in virtue of this [scil. of that

which is] that all things have been named."
48
PAR M E N I D E S
For without what is, in which it [scil. thinking] is 40
spoken, [B8.35]
You will not 6nd thinking. For nothing else
<either> is or will be
Besides what is, since Destiny has bound this
To be whole and unmovable: so that a [scil.
mere] name will be all the things5
About which mortals have established,
convinced that they are true,
That they are born and are destroyed,6 are and 45
are not, [B8.40]
Change their place and modify their bright
color.
Moreover, since its limit is most distant, it is
completed
On every side, similar to the volume of a well
rounded ball,
Everywhere balanced equally starting from its
center: for it must be
Neither at all bigger nor at all smaller here than 50
there. [B8.45]
For neither is there nonbeing (ouk eon), which
could stop it from reaching
What is similar to it; nor is there being so that
of being there would be
More here and less there, since as a whole it is
inviolable.
For, equal to itself on every side, it maintains
itself in its limits, similarly.
6 Or: "all the things that mortals have posited, convinced that
they are true, I Are born and are destroyed . . . .
"
49
55 EV Tc!> o-oi ?Tavw 1TLO"TOV A6yov 7,8e vo71µ,a

[BS.5 0] aµ,cf>£i; aA.718et71i;· 86�a<; 8' a?TO Tov8e f3poT€ta<;
µ,avOave KOO"JLOV eµ,wv E1TEWV a?TaT71Aov aKovwv.
µ,opcf>as yap KaTe0€VTO 8vo yvwµ,a<; ovoµ,a,ew
TWV µ,tav ov xpewv EO"Ttv (ev <[, 1T€1TAav71µ,evoi
el<Tlv),
60 avTia 8' EKptvaVTO 8€µ,ai; Kat o--fiµ,aT' EOevTO
[BS.55] xwpt<; a?T' &.A.A.-fiA.wv, TV µ,ev cf>A.oyoi; aiOepiov
?Ti!p,
7]1TWV ov, µ,ey' eA.acf>pov, €wvT</J ?TaVTOO"€ TWVTOV,
T<t' 8' ETlpcp µT, rwVTOv· aTap KciKeLvo KaT' aVTO
TaVTta VVKT' a8a7], 1TVKtvOV 8€µ,ai; eµ,f3pi0ei; TE.
65 TOV o-oi eyw 8iaKoo-µ,ov EOLKOTa ?TavTa cf>aTt,w,
[B8.6 0] wi; ov µ,-fi ?ToTe Tt<> o-e f3poTwv yvwµ,71
?TapeA.ao-o-v.
58 yvwµ,ac; Simpl. p. 39: yvwµ,aic; p. 3 0 (p. 39 ed. Aid.)

6 0 avrla Simpl. (€vavrla P· 3 0 DE): TUVTLa Diels (cf. v . 64)
62 post µ,i.y' habet apaiov Simpl. p. 3 0, de!. (ut gloss.) Diels
65 c/iarl'w Simpl.: cfiart<Tw Karsten
50
PAR M E N I D E S
[Transition to the second part o f the poem]
At this point, for you I stop the argument 55
worthy of belief (piston) and the thought [B8.5 0]
(noema)
About truth; from here on learn mortal opinions
By listening to the deceptive arrangement of my
words.
For they have established two forms to name
their views,
Of which the one is not necessary7-in this they
wander in error-
And they have divided their body into opposites 60
and posited signs [B8.55]
Separate from each other: for the one, the
ethereal fire of flame,
Being mild, very light in weight, the same as
itself everywhere,
And not the same as the other one; and that one
too, in itself,
The opposite, night without knowledge [or:
without light] , a dense and heavy body.
I tell you this arrangement of the world, 65
adapted (eoikos) 8 in every point, [B8.6 0]
So that no conception (gnome) of mortals might
ever get past you.
7 The construction and meaning are controversial. We under
stand that the error of mortals consists in their relating the two
forms distinguished to that which is and to that which is not,
whereas both of them ought to be related to that which is.
8 'Adapted' or 'resembling' or both.
51
Fragments and Reports from the Second Part of

the Poem: The Opinions of Mortals (D9-D62)
An Overview of the Contents of the
Second Part (D9)
D9 (cf. ad BlO) Plut. Adv. Col. 13 1 1 14B-C

[ . . . ] ITapµ,i:v£871.;; [ . .
. =R53a] Kat 8taKocrµ,ov rrerro£71-
Tai, Kat <rToixi:fo µ,iyv6.;; , To >..aµ,rrpov Kat <TKOTt:wov,
EK TOVTWJJ Ta c/Jawoµ,i:va rravTa Kat 8ta TOVTWJJ a7rOTt:
At:t. Kat yap 7rt:pt y-i).;; lip71Kt: rro>.. A a Kat 7rt:pt ovpavov
Kat �>.. fov Kat <Tt:A'ljv71<; Kat a<rTpwv KCl.t YEJJt:<TtJJ av
Bpwrrwv ac/J'ljy71mt. 1
1 a<f>'T/p'Y}rnt mss., corr. Wyttenbach
DIO (B4) Clem. Alex. Strom. 5. 15.5 (et al.)

At:V<T<Tt: 8' oµ,w<; arrt:OVTa v6cp rrapt:OJJTa
{3i:f3alw.;;·
ov yap arroTµ,'ljti:t TO EOJJ TOV EOVTO<; exi:crBat
OVTt: <TKt8vaµ,i:vov rraVTTJ rraVTW<; Ka.Ta Ko<rµ,ov
ovTt: crvvtcrTaµ,i:vov. v v I - v v I - v v I - -
1 >.t:vuut: Theod. Cur. 1.72 (BL): At:vut: ms.
52
PAR M E N I D E S
Fragments and Reports from the Second Part of
the Poem: The Opinions of Mortals (D9-D62)
An Overview of the Contents of the
Second Part (D9)
D9 (cf. ad B lO) Plutarch, Against Colotes

Parmenides [ . . . ] has also described in his poem the ar
rangement of the world, and after he has mixed the ele
ments, the bright and the dark, he produces all the phe
nomena out of them and by means of them. For he has
said many things about the earth, the heavens, the sun, the
moon and the heavenly bodies, and he recounts the origin
of human beings.

DIO (B4) Clement of Alexandria, Stromata (et al. )
See these things, which, remote though they
are, are firmly present to thought (noos) .
For you [or: it] will not cut o ff what is from
cohering with what is,
Whether it is dispersed completely everywhere
throughout the world
Or is collected together.
53
Announcements of the Explanation of

Heavenly Bodies (Dl l-D12)
Dll (Bll) Simpl. In Gael., p. 559.20-27

ITapµEvi8ri<> 8€ 1TEpl TWV al<rBYJTWV "apta<rBai" <Prim
"A.eyEiv"
- u u I - 1TW<; ya'ia Ka'i 1/A.io<; 7,8€ <TEA..qllYJ
alB..qp TE tvvo<; yaA.a r' ovpavwv Kal "OA.vµ,?To<;
foxaTO<; 7,8' a<rTpwv BEpµov µ,evo<; wpµ,..qBriuav
yiyvEufJai u u I - u u I - u u I - u u I - -
Ka'i Twv ywoµevwv Ka'i cp8Hpoµevwv µexpi Twv µopiwv
Twv '<[>wv T�v yevE<rw 1Tapa8i8w<ri. 1
l 1Tapa8i8wcn DE: TTapa8e8wKacn A
Dl2 (BlO) Clem. Alex. Strom. 5. 138 . 1

Et<TTJ 8 ' alBEptav T € <f>v<riv T a r' E V alBept 1TUVTa
<r..qµ,aTa Ka'i KaBapa<; Evayfo<> T,EA.l.ow
A.aµ,?Ta8o<; lpy' ci.i8riA.a Kal 07T7T6fJEv €gEf'EVOVTO,
lpya TE KVKAW1TO<; 1TEV<TTJ 1TEpLcpotTa <TEA..qllYJ'>
5 Kal cf>v<rtv, el8..quEt<; Se Kal ovpavov ci.µcf>'i<;
lxovTa
1 The term can mean 'destructive,' 'completely visible,' or else

'hidden.' 2 The heavens, in the restricted sense that Par
menides gives the term (D23, cf. Dl8), separate Olympus on
high from the lower regions.
54
PAR M E N I D E S
Announcements of the Explanation of
Heavenly Bodies (Dl l-D12)
Dl l ( B l l ) Simplicius, Commentary on Aristotle's On the
Heavens
Regarding the sensibles, Parmenides says that he "begins
to say" 1
How the earth, the sun and the moon,
The aether in common and the heavenly milk,
farthest
Olympus and the hot strength of the stars strove
To he born
and he teaches the origin of the things that are born and
are destroyed, all the way to the parts of animals .
1 Simplicius surely paraphrases the words that preceded the
lines he is about to cite.
Dl2 ( BIO) Clement of Alexandria, Stromata

You will know the aethereal nature, and in the
aether all
The signs, and of the pure torch of the brilliant
sun
The blinding works, 1 and from where they are
born,
And you will learn the recurrent [or: wandering]
works . of the round-eyed moon
And its nature, and you will also know from 5
where the sky, which is on both sides,2
55
EARLY GRE E K PHILOSOPHY V
e118E11 ecf>v TE Kat &I� µiv ayovu' E7TE871<TEJI

avayK71
7TEtpaT' ex_Ew acrTpwv. u u I - u u I - u u I - -
6 µ,€v yap post f.v8ev hab. ms.: de!. Sylburg
013 (B9) Simpl. In Phys., p. 180.9-12

aiJTap E7TEt87, 7Ta11Ta cf>ao� Kat vvt 0116µ.a<TTaL
Kat Ta KaTa crcpETEpa� 8vvaµEi� E7Tt To'icri TE Kat
TOt�,
7Tall 7TAEoll E<TTtll oµov cpaEo� Kat llVKTO�
ticf>cfvTOV
t<TWll aµcf>oTEpwv, E7TEt ov8ETEP µfra µ718€11.

Wreaths, the Cosmogonic Divinity, and Other
Gods (D14-D1 7)
014 (Bl2)
a Simpl. In Phys. , p. 39. 12-13
µd o>..iya [scil. 08.66] 8€ 7TaALll 7TEpt TWll 8vE'ill <TTOL
X.ELWV Et7Twv foayEi Kat To 7Toi71nKov >.. eywv ovTw� [ . . .
= 014b.l-3] .
56
PAR M E N I D E S
Was born and how Necessity led and enchained
it
To maintain the limits of the heavenly bodies.

Dl3 (B9) Simplicius, Commentary on Aristotle's Physics
But since all things have been named light and
night
And what belongs to their powers is assigned to
these and to those,
The whole is altogether full of light and of
ungleaming night,
Both of them equal, since nothing is amidst
either of them.

Wreaths, the Cosmogonic Divinity, and Other
Gods (D14-D1 7)
Dl4 (Bl2)
a Simplicius, Commentary on Aristotle's Physics
A little after, having spoken once again about the two ele
ments, he introduces the efficient [scil. cause] too, saying
[. . DI4b I 3 ] .
. = . -
57
EARLY G R E E K PHILO S OPHY V
b v. 1-3: Simpl. In Phys., p. 39. 14-16; v. 2-6: Simpl. In

Phys., p. 31. 13-17
al yap <FTEWOTepai 7TAfjvTo 7TVpo<; aKp'ljToio,
al S' E7TI. Tat<; VVKTO<;, f.LETa Se cf>Xoyo<; reTai
..
ai<ra·
Ev Se µ,e<rcp TovTwv Salµ,wv � 7Tavra KVfjepvfi.·
7TavTwv yap <rrvyepo'i:o ToKov Kai. µ,lbo<> d.pxei
5 7TEf.L7TOV<F' ap<revi OfjXv µ,iyfjv TO T' EVaVTtoV
..
aVTt<;
ap<rev 8TJ'>-VTEP<t> · u u 1 - u u 1 - u u 1 - -
l 7TAijv-ro Bergk: 1Ta7JVTO E": 1TU7JVTO D 1 : m7JVTO D2E: om.

F aKp-rjrow Stein: aKp-rjrot> D E": aKptTOt> EF: aKptroto
ed. Ald. 4 1TUVTWV yap W: 1TUVTa yap DEF: 1TUVTTJ yap
Mullach: 1Taaw yap Stein: 1TaVTa yap <7)> Diels apxEL
DE: apxiJ F 5 µ,iyijv Bergk et Stein: µ,iyev mss.
D15 (< A37)

a Aet. 2.7.1 (Stab., Ps.-Plut. usque <rTepeov {nrapxew)
[?Tepl. ratew<; TOV KO<Fµov]
ITapµevlS71<; <FTecpava<; eivai 7TEpL7TE7TAeyµ,€va<; E?TaX
X'ljXov>, 1 T�V µf.v EK TOV apawv, T�V Se EK TOV 7TVKVOV"
µiKTa> Se d.Ua<;2 eK3 cf>wro<; Kai. <rKoTov<; µerafv
rnvTwv· Kat To 7TepiExov Se ?Ta<ra<; Telx ov<; 8iK71v <FTE
peov -inrapxeiv, vcf>' c'[i 1TVpW87J<; <FTE</>av71· Kai. TO µe
<rairaTOV ?Ta<rwv ?Tep'i ()4 ?Ta'>.w ?Tvpw8T/'>" Twv Sf. <FVµ
µiywv T�V ftE<FatTaTTJV a?Ta<Fat<; tTE Kaf.t5 7Ta<FTJ<;
58
PAR M E N I D E S
b Simplicius, Commentary on Aristotle's Physics
For the narrower ones were 6Iled with unmixed
fire,
The next ones with night, and afterward [or:
among these] there rushes a portion of flame.
And in the middle of these, the divinity who
steers all things.
For she begins the hateful birth and mingling of
all things,
Leading the female to mingle with the male and 5
again, in the opposite direction,
The male with the female.
Dl5 (< A37)

a Aetius
Parmenides: there are wreaths intertwined with one an
other, the one made out of the thin [scil. element], the
other out of the dense one; and others, mixed out of light
and darkness, are between these. What surrounds them
all like a rampart is solid, under this is a fiery [scil. wreath] ;
and this i s also the case of the most central point o f them
all, around which once again there is a fiery [scil. wreath] .
The most central of the mixed [scil. wreaths] is for all of
1 e'lTaH'ljAov<; Stob. Plut MIT: e17' aH'ljAa<; Plut. m: e17' aA

>.1)>.ai<; Plut. Laur. 31.37 2 d.Hl)Aa<; Plut. mss. (sed aHa<>
Eus. PE 15.38. 1 ) 3 E K Plut., deest in Stob. 4 1TEpt 8
Boeckh: 1TEpt 811 F:, 1T�pt cll11 P: �ost 1Ta�w11 c�ni. lac. ?�els
5 locus corruptus: a1Ta<Tat<; TOKEa Davis: a1Ta<Tai<; , atna11
Krische: apx,Y,11 TE Kat afria11 Diels: alii alia
59
Ktv{i<TEW<; Kat YEVE<TEW<; V7Tapxi:iv, i)vnva Kat oaiµova

Kv(3i:pvijnv Kat KA:rypovxov6 E7Tovoµa�i:i, oiKYJV TE Kat
avayKYJV [ . . . = Dl8] .
6 KA71povxov mss.: KAYJSovxov Fiillebom
h Cic. Nat. deor. 1 .28

nam Parmenides quidem commenticium1 quiddam: coro
nae similem2 efficit (<TTEcf>avriv appellat) , continentem
ardorum3 lucis4 orbem, qui cingit caelum, quern appellat
deum [ . . . = DI 7] .
1 commenticium dett. Rom. Ven., conventicium ADHPOB

FM, conventium N 2 simile OM2, similitudinem P
1
3 ardorum B , ardorem cett. 4 Jucis del. Pease
Dl6 (Bl3) Simpl. In Phys., p. 39. 17-19
7Tpwn<TTov µev "EpwTa Oi:wv ILYJTt<TaTo 7TavTwv

Kat Ta €�ii> [ . . . = D6I J .
Dl7 ( < A37) Cic. Nat. deor. 1.28

[ . . = Dl5h] multaque eiusdem monstra, quippe qui
.
bellum, qui discordiam, qui cupiditatem, ceteraque gene

ris eiusdem ad deum revocat [ . . . ] ; eademque de sideribus
[ . . . cf. R59].
60
PAR M E N I D E S
them <cause?> o f all movement and generation, which
he also calls 'the divinity who steers' and 'the portion
holder,' 1 'justice' and 'necessity.'
1 Or, emending: 'the key holder' (cf. D4. 14).
b Cicero, On the Nature of the Gods

For Parmenides [scil. produces] a fiction: something sim
ilar to a wreath (he calls it stephane) , a continuous circle
of the flames of [or: of the heat of the] light that encircles
the heaven; he calls this god [ . . . ] .
Dl6 ( B l3) Simplicius, Commentary on Aristotle's Phys

ics (et al. 1 )
He says that it [i.e. the divinity of Dl4b.3] is also the
cause of the gods, when he says:
She2 devised Eros as the very first of all the
gods
and what follows [ . . . ] .
1 This line is also cited by Plato and Aristotle, among others;
see R56-R57. 2 Plutarch identi£es this divinity with Aph-
rodite; see R58.
Dl 7 (< A37) Cicero, On the Nature of the Gods

[ . . . ] and there are many monstrosities of the same man,
for he assigns war, discord, greed, and the other things of
this sort to a god [ . . . ] ; and the same for the stars [ . . . ] .
61
Genesis and Order of the World:

A General Summary (D18)
Dl8 ( < A37) Aet. 2.7.1 ( Stob.) [?Tep£ Ta,tEw<; rov KoCTµov]
[ . . . Dl5a] Kat rij<; µev yij<; a?ToKpiCTw elvai rov
=
M.pa, Sia rT,v f3iaioTepav avrij<; €(arµiCT8evra 'ITLAYJ

CTW, TOV Se 'ITVpo<; ava?TvoT,v TOV i)A.wv Kat TOV yaA.a
(tav KVKAov· CTVµµiyij s· €( aµ<f>o'iv elvai rT,v CTeA.fivriv,
TOV r' aepo<; Kat TOV 'ITVpO<;. ?TepiCTTaVTO<; s· avwraTw
?TaVTWV TOV al8epo<; tJ'IT' avrfi> TO 'ITVpwSe<; V'ITOrayijvai
rov()' cmep KeKAfiKaµev ovpav6v, v<f>' <tl1 7/Sri Ta ?Tep[
yeia.
1 <Ii Krische: ov mss.

The Constitutive Parts (D19-D39)
Heavens (D19)
Dl9 (< A38) Aet. 2.1 1.4 (Stob.) [?Tep£ Tij<> ovpavov ov
CTta<;]
ITapµev[Sri., [ . . . ] ?Tlipwov elvai TOV ovpav6v.
D20 (< A39) Aet. 2. 13.8 (Stob.) [?Tep£ OVCTta<; aCTrpwv]

ITapµevtSYJ<; [ . . . ] mA.fiµara 'ITVpO<; Ta aCTrpa.
62
PAR M E N I D E S
A General Summary (Dl8)
018 (< A37) Aetius
[ . . . ] The air has separated out from the earth; it has
evaporated because of the very violent pressure exerted
upon it, while the sun and the Milky Way are an exhalation
of fire. The moon is a mixture of both of them, of air and
of fire. The aether occupies in a circle the highest position
of all; below it is arranged the fiery [scil. region] , which is
what we call the sky; and under this finally are located the
[scil. regions] that surround the earth.

The Constitutive Parts (Dl 9-D39)
Heavens (Dl9)
019 (< A38) Aetius
Parmenides [ . . . ] : the heavens are fiery.

020 ( < A39) Aetius
Parmenides [ . . . ] : the heavenly bodies are concentrations
of fire.
63
Fixed Stars (D21)
D21 (< A40) Anon. Introd. Arat. 14

[ . . . ] TWV µ,ev a7T.\avwv [ . . . ] Ta µ,ev aKaTov6µ,aCTTa
iJµ,'iv Kat a7TEptAYJ7TTa, W<; Kat IIapµ,Evi8ri<; 0 cpVCTLKO<;
EtpYJKE [ . . . ] .

(D22-D23)
D22 ( < Al, cf. A40a) Diog. Laert. 9.23

Kat 8oKEt 7TpWTO<; 7TEcpwpaKEVaL TOV aVTOV ELvaL "ECT7Tf.
pov Kat <PwCTcp6pov, w<; cpTJCTL <Pa/3wp'ivo<; EV 7TEJL7TTq>
A7TOJLVTJJLOVEvµ,aTwv [Frag. 54 Amato] · ot 8€ IIvOa
yopav.
D23 (A40a) Aet. 2 . 15.7 (Stob.) [7rEpt rn�iw<; aCTTipwv]

IIapµ,evi8ri<; 7TpWTOV µ,ev TUTTEL TOV ECjov, TOV aVTOV 8€
voµ,i,6µ,Evov im' avrov Kat ECT7TEpov, Ev TCj alOipi · µ,EO'
�v TOV i/.\iov, vcp' et> TOV<; EV TCj 7TVpw8EL aCTTEpa<;, 07TEp
ovpavov KaAEt.
Milky Way (D24)
D24 (A43a) Aet. 3.1.4 (Ps.-Plut.) [7rEpt Tov ya.\a�fov

KVKAov]
IIapµ,Evi8ri<; TO TOV 7TVKVOV Kat apawv µ,'iyµ,a ya.\a
KTOEL8e<; a7TOTEAECTaL xpwµ,a.
64
PAR M E N I D E S
Fixed Stars (D21)
021 ( < A40) Anonymous Introduction to Aratus' Phae
nomena
[ . . . ] of the fixed stars [ . . . ] , some are not named by us and
cannot be apprehended [or: counted], as Parmenides the
natural philosopher says too [ . . ] . .

(D22-D23)
022 ( < Al, cf. A40a) Diogenes Laertius
He seems to have been the first person to have discovered
that the evening star and the one that brings the light are
the same, as Favorinus says in the fifth book of his Mem
oirs; others say that it was Pythagoras [cf. PITH. c 014].
023 (A40a) Aetius

Parmenides puts in first place the morning star, which he
considers to be the same as the evening star, in the aether;
after this the sun, and under this latter the heavenly bod
ies of the fiery [scil. region] , which he calls 'sky' [ cf. 0 1 1 ] .
Milky Way (D24)

024 (A43a) Aetius
Parmenides: the mixture of the dense and the thin pro
duces the milky color [scil. of the Milky Way] .
65
EARLY G R E E K PHILO S O PHY V
025 (A43) Aet. 2.20.8a (Stob.) [?rept ov<riar; '>].\.iov]

ITa.pµ,evi871r,; rov 1}.\.iov Kat T�v <re.\TJVTJV EK roil ya.\.a
(iov KVK.\.ov a?ToKptBiJva.t, TOV µ,f.v a?To TOV apatoTE
pov µ,iyµ,aror;, 0 8� Bepµ,6v, T�V Sf. a?To TOV 1TVKVO
repov, 01TEp tjlvxpov.
026 (< A41) Aet. 2.20.8 (Stob.) [?rept ov<riar; '>].\.iov]

ITa.pµ,evi871r,; [ . . . ] ?Tilpwov v?Tapxew rov 1}.\.iov.

(D27-D3I)
027 (Bl4) Plut. Adv. Col. 15 1 1 16A

[ . . . ] r�v <re.\.fivriv [ . . . ] Ka.Ta ITapµ,evi871v
VVKTL cpaor; 1TEpt yafov a.\.wµ,evov a.\..\.OTptov
cpwr;
vvKrt ,Pao<; mss . : 11vKn,P aei; Scaliger
028 (Bl5) Plut. Fae. orb. lun. 16.6 929B
66
PAR M E N I D E S
025 (A43) Aetius
Pannenides: the sun and the moon were separated out
from the Milky Way, the former from the thinner mixture,
which is hot, the latter from the denser one, which is cold.

026 ( < A41 ) Aetius
Parmenides [ . ] : the sun is fiery.
. .

(D27-D31)
027 (B l4) Plutarch, Against Colotes
[ . . . ] the moon [ . . ] according to Pannenides,
.
A light (phaos) in the night wandering around

the earth, a light (phOs) from elsewherel
1 PhOs is a homonym of the Homeric term designating a mor
tal in the formula allotrion phos ('a man from elsewhere').
028 (Bl5) Plutarch, On the Face in the Moon

Always gazing toward the rays of the sun
67
029 (A42) Aet. 2.26.2 (Ps.-Plut. ) [7rEpL µEyi()ovc; (]"EA'lj

v77c;]
030 (A42) Aet. 2.25.3 ( Stob.; cf. Theod. ) [7rEpL aEAfiv71c;

OV(]"tac;]
031 (B21) Aet. 2.30.4 (Stob.) [7TEpL Eµcf>a(]"EW<; avTijc;]

ITapµEvi871c; Ota TO 7TapaµEµ'i-x.()ai Tc'ii 1TEPL avT'ryv 'lTV
pwOEL TO �ocf>wOE<;, oeEv ijJEvDocf>avijl TOV a(]"Tfpa KaAE'i.
1 tfiev8o</>avfj mss: tfiev8o</>afj Meineke
The Earth (D32-D39)

Its Birth (D32)
032 ( < A22) Ps.-Plut. Strom. 5 (Eus. PE 1.8.5)

AEyEt 8€ T�v yijv Tov 'lTVKvov Karappvi.vToc; <lfpoc; yE
yovivai.
033 Diog. Laert.

a (< Al) 9.21
7TpWTO<; 8€ oiiToc; T�V yijv a'lTEcf>awE (]"cf>aipoELOij KaL EV
µE(]"Cf> KEL(]"()ai.
68
PAR M E N I D E S
D29 (A42) Aetius
Parmenides: [the moon is] equal in size to the sun, and it
is illuminated by it.
D30 (A42) Aetius

Parmenides: [the moon is] fiery.
D31 (B2 1 ) Aetius

Parmenides: [scil. the fact that the moon seems to be
similar to the earth is] because the dark is mixed with the
fiery that surrounds it, and this is why he calls that heav
enly body 'false-shining.'
The Earth (D32-D39)

Its Birth (D32)
D32 ( < A22) Ps.-Plutarch, Stromata
He says that the earth came to be when the dense air
flowed down.

D33 Diogenes Laertius
a (< Al)
He was the first to assert that the earth is spherical in
shape and rests in the center.
69
b ( < A44) 8.48

d.\Aa µ�v Kat TOV ovpavov 7Tpwrnv ovoµa<TaL Koa-µov
Kat T�V rii v c:rrpoyyVATJV, W> OE 0e6c/Jpac:rTO> [Frag.
227E FSH&G] ITapµevioT/v [ . . . ] .
034 ( "#- DK) Schol. in Bas. Hex. 26

T�V yfjv aKlVTJTOV EcPTJ ITapµevi81)'> 0 'EA.ectT'I)> [ . . . ] .
035 (B l5a) Schol. in Bas. Hex. 25

ITapµevi81)> EV rii CTTLX07Toiiq. v8aropL,OV El7TEV T�V
yfjv.
Earthquakes (D36)
036 (< A44) Aet. 3. 15.7 (Ps.-Plut. ) [7rept c:reLc:rµwv yfi>]

ITapµevi81)> [ . . ] 8La ro 7Tavrax68ev tc:rov dc/Jec:rrwc:rav
.
µ€veLV E7Tt rfi> lc:roppo7Tla>, OVK exovc:rav alriav OL' �v

8evpo µa.\Aov 1} EKe'ic:re p€1Jmev av· 8La TOVTO µ6vov
µev Kpa8aivec:r8aL µ� KLve'ic:r8aL 8€.
'Zones (D37-39)
037 (cf. A44a) Ach. Tat. Introd. Arat. 31

7TpWTO> 8€ ITapµevi81)'> 0 'EA.ectT'I)'> rov1 7TEpt TWV 'w
vwv EKlVTJCTE A.6yov.
1 o 'EAEaTJ/> -rov Maass: o a-rea-r� v -rov V, om. M
70
PAR M E N I D E S
b (< A44)
He [i.e. Pythagoras] was the first to call the heavens kos
rrws [i.e. a beautiful organized whole] and the earth 'round'
[cf. PITH. c Dl3]; but according to Theophrastus, it was
Parmenides [ . . . ] .
D34 ( ;t:. DK) Scholia on Basil's Hexameron

Parmenides of Elea said that the earth is immobile [ . . . ] .
D35 (B l5a) Scholia on Basil's Hexameron

Parmenides in his poem called the earth •water-rooted.'
Earthquakes (D36)
D36 ( < A44) Aetius
Parmenides [ . . . ] : it [i.e. the earth] stays in place because
it is equally distant from everywhere on account of its bal
ance, having no reason why it should incline more in one
direction than in another. It is for this reason that it is only
shaken, but not moved.
Zones (D37-39)
D37 (cf. A44a) Achilles Tatius, Introduction to Aratus'
Phaenomena
Parmenides of Elea was the first to discuss the topic of the
zones.
71
038 ( < A44a) Strabo 2.2.2

cp71<rt 8� o Ilo<rEi8wvws- [Frag. F49 Kidd] TY,s- Ets- 7TEVTE
'wvas- 8iaipE<TEWS' apx71yov YEVE<rOai Ilapµ,Evi871v·
d>..A' iKE'ivov µ,Ev <TXE86v n 8i7TAa<riav U7TocpaivElV TO
7TAaros- T�v 8iaKEKavµ,€vryv TY,s- µ,ETafv TWV TpomKwv,1
V7TEp7Ti7TTOV<Tav2 �KaTEpwv TWV TP07TlKWV EtS' TO iKTOS'
Kat 7Tpos- ra'is- EVKpaTOlS' [ . . . ] .
1 r7/> . . . rpo'TTtKwv sec!. Kramer 2 V7TEp7Tt'TTTOva-av
Brequigny: -'TTt'TTTOVCTYJ> mss.: -'TTL'TTTova-av Kat Groskurd
039 (A44a) Aet. 3.11.4 (Ps.-Plut. ) [7rEpt ()€crEws- yY,s-]

Ilapµ,Evi871s- 7TPWTOS' a<f>wpl<TE TY,S" yY,s- TOVS' olKovµ,€
VOVS' T07TOVS' v7To Ta'is- 8vcrt 'wvais- Ta'is- TP07TlKa'is-.
040 ( < Al) Diog. Laert. 9.22

y€ve<riv T, av0pw7TWV if Y,f.. iov 1 7rpWTOV yev€cr()ai· av
TOV2 8€ imapxew TO ()epµ,ov Kat TO tfivxp6v, if ilv TU
7TaVTa <TVVE<TTavat.
1 T,A.iov mss.: iA.vo> Frobenius 2 aVTOv mss.: alria
Diels
72
PAR M E N I D E S
D38 ( < A44a) Strabo, Geography
Posidonius says that Parmenides was the initiator of the
division into five zones; but that he asserted that the torrid
zone was almost twice as large as the one lying between
the tropics, extending beyond each of the two tropics out
ward into the temperate zones.
D39 (A44a) Aetius

Parmenides was the first to define the inhabited parts of
the earth below the two tropical zones.
D40 ( < Al) Diogenes Laertius
The genesis of human beings came about in the beginning
from the sun; but he himself [i.e. the human being?] is 1
the hot and the cold, out of which all things are consti
tuted.
1 Or, emending: "the causes are . . . "
73
041 (< A51 ) Cens. Die nat. 4.8

haec eadem opinio etiam in Parmenide Veliensi 1 fuit
pauculis exceptis ah Empedocle dissensis. 2
1 Veliensi vel Veliate edd. : locus corruptus 2 locus
incertus
042 (A53) Aet. 5.7.2 (Ps.-Plut.) [7Twc; appeva yevvarai

Kat O�Am]
ITapµevt071c; avw:rrp6<f>wc;· ra µev 7Tpoc; ro'ic; apKTOL<;
appeva /3Aa<rrijvai, TOV yap 7TVKVOV µerixeiv 1 7TAEto
V0>" ra OE 7Tpoc; Tat<; µe<r71µ{3ptatc; O�Aea 7Tapa T�V
apai6r71ra.
1 µerEXH mss., corr. Diels
043 ( < A52) Arist. PA 2.2 648a29-31

[ . . . ] Ilapµevio71c; Tac; yvvatKac; TWV avopwv Oepµo
TEpac; Elvat <f>YJ<rt Kat lrepot nvec;, we; Ota T�V 8ep
µ6r71ra Kat 7TOAvaiµov<raic; ywoµivwv rwv yvvaiKetwv
[. . . =EMP. DI 73h].
Seed (D44-D45)
044 (< 24 Al3) Cens. Die nat. 5.4

illud quoque ambiguam facit inter auctores opinionem,
utrumne ex patris tantummodo semine partus nascatur
[ . . . ] an etiam ex matris, quod [ . . . ] Parmenidi [ . . . ] visum
est.
74
PAR M E N I D E S
D4I ( < A51 ) Censorinus, The Birthday
The same opinion [scil. as Empedocles', cf. EMP. DI 72]
was held by Parmenides of Elea, with a very few excep
tions in which he differed from Empedocles.
D42 (A53) Aetius

It is the opposite for Parmenides [scil. from Empedocles,
cf. EMP. DI 74] : males grow in the north, for they have a
greater share in what is dense; females in the south, be
cause of the thinness.
D43 ( < A52) Aristotle, Parts of Animals

[ . . . ] Parmenides and some other people say that women
are warmer than men, on the supposition that menstrua
tion comes about because of heat and for women with
abundant blood [ . .] . 1
.
I Cf. Arist. GA 4.1 765bl7-26.
Seed (D44-D45)
D44 (< 24 Al3) Censorinus, The Birthday
The following question too causes a difference of opinion
among the authorities: whether the child is born only from
the father's seed [ . . ] or also from the mother's, which is
.
the opinion of [ . . ] Pannenides [ . . . ] .

.
75
045 (A53) Cens. Die nat. 5.2

Parmenides enim tum ex dextris tum e laevis partibus id
ire 1 putavit.
1 verba id ire fortasse corrupta: oriri ed. Rostoch.
046 (Bl7) Gal. In Hipp. Epid. 6.2.46, p. 1 19. 12-15

TO µevTot appEv EV Tif> OE6ii> µepEt Tfj<; µ�Tpa<; KVLCTKE
CT8at Kat aA.A.ot TWV TraAatOT<LrWV dvopwv dp�KaCTtv.
o µ€v yap ITapµEviOYJ<; ovTw<; l[<f>TJ,
8E/;tTEpotcrt mss., corr. Karsten 8€ Karsten: 8' aii mss.
047 (< A53) Aet. 5. 7.4 (Ps.-Plut.) [Trw<; appEva yEvviirai

Kat O�A.Ea]
[ . . . ] ITapµEvtOYJ<; Ta µ€v EK TWV OE6wv Karn/3aA.A.E
(J'eai el<; Ta OEtia µepri Tfj<; µ�Tpa<;, Ta o' EK TWV dpt
CTTEpwv El<; Ta dptCTTEpa· El o' EvaA.A.ayeiri Ta r-Yj<; Ka
raf3oA.fj<;, "fLVECT8at 8�AEa.
048 (A54) Cens. Die nat. 6.5

at inter se certare feminae et maris, 1 et penes utrum
victoria sit, eius habitum referri auctor est Pannenides.
76
PAR M E N I D E S
D45 (A53) Censorinus, The Birthday
Parmenides thought that it [i.e. the seed] comes ( ?) some
times from the right side, sometimes from the left.

D46 (Bl 7) Galen, Commentary on Hippocrates' Epi
demics
That the male is conceived in the right part of the womb
has also been said by other very ancient men. For Par
menides said as follows:
On the right the boys, on the left the girls
D4 7 ( < A53) Aetius

[ . . . ] Parmenides: the ones [ scil. seeds] that come from the
right side are expelled into the right side of the womb, the
ones from the left side into the left side. But if the expul
sion is reversed, females are born.
D48 (A54) Censorinus, The Birthday

Parmenides established the doctrine that those [scil. prob
ably: the seeds] of the female and of the male fight against
each other and that it is the condition of the one that wins
that is reproduced.
1 feminae et maris plerique: feminas et mares V2 (et recc. ):

mares et foeminas L: <semina> feminae Giusta
77
D49 (Bl8) Cael. Aurel. Tard. Pass. 4.9.134-35

Parmenides libris, quos de natura scripsit, eventu inquit
conceptionis molles aliquando seu subactos homines ge
nerari. [ . . . ]
femina, virque simul Veneris cum germina miscent,
venis informans diverso ex sanguine virtus
temperiem servans bene condita corpora fingit.
nam si virtutes permixto semine pugnent
5 nee faciant unam permixto in corpore dirae,
nascentem gemino vexabunt semine sexum.
2 infonnans edd. : conformans coni. Diels 4 nam ed.
Bas. : at edd. Lug. Hal. 5 permixto ed. Bas. : virtutem
Bendz: vim mixto coni. ed. Lug. : mixtae uno coni. Th. Gomperz
Resemblances (D50)
D50 (A54) Aet. 5. 1 1.2 (Ps.-Plut. ) [m)Oev yivovrni -rwv

yoviwv ai oµoiw<rei<; Kat rwv 7Tpoyovwv]
ITapµevio71•;- OTaV µev a7TO TOV oegiov µipov<; Tij<;
µY,rpa<; 0 yovo<; a7TOKpiOfi, TOL<; 7Tarpa<rw OTaV o' a7TO
TOV api<rrepov, Tal<; µ71rpa<rLV.
78
PAR M E N I D E S
D49 (Bl8) Caelius Aurelianus, On Chronic Diseases
In the books that he wrote on nature, Parmenides says that
at the moment of conception soft or submissive men are
sometimes generated. [ . . . ]
When the woman and the man mix together the
seeds of Venus,
The power that is formed in the veins out of the
different kinds of blood
Fashions well constructed bodies if it maintains a
balance.
For if the powers fight when the seed is thoroughly
mixed
And, dreadful, are not unified in a thoroughly mixed 5
body,
They will disturb the newborn sex with a double
seed. 1
1 What follows paraphrases this passage, restricting its expla
nation of character in general to the case of homosexuality.
Resemhlances (D50)
D50 (A54) Aetius
Parmenides: when the seed is separated from the right
side of the womb, [scil. the children resemble] the fathers;
when it is from the left side, the mothers.
79

051 (Bl6) Arist. Metaph. r5 1009b22-25; Theophr.

Sens. 3
we; yap lKacrror' EXEL Kpilcnv /U.AEWV
7TOAV7TAUYKTWV,
TW<; v6oc; av8pW7TOUTL 7rapE<T'TTJKEv· TO yap aVTO
E<TT£V 07TEp c/>poveei JLEAEWV c/>va-ic; av8pw7roi<T£V
Kat Tril<rw Kat Travrl.· ro yap TTAeov ea-rt VOTJJLa.
1 eKa<rT01-' Arist. E 1J, Theophr. (€Kaa-rnn): lKa<rrnc; Arist.

E2 : eKa<rT<p Arist. Ah 7ToAv7T1'ayKTwv Theophr. : 7To1'v
Kaµ,7TTwv Arist. 2 7Tape<rT'f/KEJJ Theophr. : 7TapicrTaTat Arist.
052 ( < A46 ) Theophr. Sens. 1 et 3-4

[l] [ . . . ] ITapµ,eviS..,, , [ . . . ] TctJ oµ,o[wpiKEV aA.A.a µ,ovov on
Svol:v ovrniv a-roixefoiv Kara ro v7repf3ciA.A.ov e<rrtv r,
yvw<ric;. eciv yap V7TEpaipn TO Oepµ,ov 'Pi TO ifroxpov,
aAATJV ytvEa-Oai rY,v Sicivoiav, (3e'ATl.w Sf. Kat Ka0apw
r€pav rY,v Sia TO Oepµ,6v· OV µ,Y,v aHa Kat TaVTTJV
Set:a-Oa[ Twoc; a-vµ,µ,erp[ac; [ . . . 051 ] - [4] ro yap al
=
a-Ocivea-Oai Kat TO c/>povet:v we; TaVTO A.€yei, Sio Kat rY,v

JLV�JLTJV Kat rY,v A.�O..,, v a7TO TOVTWV yl.vecrOai Sia rijc;
Kpaa-ewc; [ . . . R61 ] · on Sf. Kat TctJ evavTtavep6v, ev olc; cPTJ<Ti rov veKpov

c/>wToc; µ,f.v Kat Oepµ,ov Kat c/>wvijc; ovK ala-Ocivea-Oai
80
PAR M E N I D E S
051 (Bl6) Aristotle, Metaphysics; Theophrastus, On Sen
sations
For just as it possesses each time the mixture of
much-wandering limbs, 1
So too thinking (noos) presents itself to humans:
for it is the same
That the nature of the limbs apprehends
(phronein) in humans,
Both in all and in each; for the full [or: tlie more]
is thought (noema) .
1 According to the text of Aristotle: "with numerous curvings."
052 ( < A46) Theophrastus, On Sensations

[l] Parmenides [ . . . ] [scil. explains sensation] by tlie sim
ilar [ . . . ]. [3] Parmenides did not define anytliing at all
except tliat, tlie elements being two in number, knowledge
is in accordance witli tlie one that prevails. For when tlie
hot or tlie cold dominates, tlie thought becomes different.
The better and tlie purer one of tlie two is tlie one pro
duced by what is hot; but tliis one too requires a certain
commensurability. [ . . . ] [4] For he speaks of sensation and
thinking as being the same tliing: tliis is why, for him, both
memory and forgetting come about from tliese elements,
by tlieir mixture. [ . . . ] But tlie fact tliat he also explains
sensation by one of tlie contraries taken by itself is clear
from tlie passages in which he says tliat a corpse does
not perceive light, heat, and sound, because fire has witli-
81
EARLY G RE E K PHILOS OPHY V
8ia T�ll eKA.eitjJw Tov 'ITT!p o>, tfroxpov 8€ Ka£ <Ttw7Tij> Ka£
TWll Ella/JTLWll al<TfJallECTfJai, Kat OAW<; 8€ 7Tall TO l)ll
EXEW Ttlla 'YllW<TW [ . . . R61] .
=
Doxographies Concerning the Soul,

Knowledge, and Sensations (D53-D57)
The Nature and Seat of the Soul (D53-D56)
053
a ( < Al) Diog. Laert. 9.22
Kat T�ll tfJvx�ll Kat Toll llOVll rnvToll Elllat, KafJa µ€µ1lYJ
mi Kat 0Eo<f>pa<TTo<; Ell Tot<; v<TtKot<; [Frag. 2270
FHS&G] .
b (< A45) Aet. 4.5. 12 (Stob.) [7TEpt Tov .Y,yEµolltKov]

IIapµEllLOYJ<; [ . . . ] rnvToll llOVll Kat tfroX�ll1 [ . . . ] .
1 llOV'> Kat tfrox� mss., corr. Diels
054 ( < A45) Aet. 4.3.4 (Stob.) [El <Twµa .;, tfrox� Kat Ti>
.;, OVCTLa avTij<;]
055 (A45) Macr. In Somn. 1 . 14.20

Parmenides ex terra et igne.
82
PAR M E N I D E S
drawn, but does perceive cold, silence, and the contraries,
and in general that everything that exists possesses some
knowledge.
Doxographies Concerning the Soul,

Knowledge, and Sensations (D53-D57)
The Nature and Seat of the Soul (D53-D56)
053
a ( < Al) Diogenes Laertius
The soul and the intellect are identical, as Theophrastus

reports in his Physics [ . . . ] .
b ( < A45) Aetius

Parmenides [ . . . ] : the intellect and the soul are identical
[. . .].
054 ( < A45) Aetius

Parmenides [ . . . ] : it [ scil. the soul] is fiery.
055 (A45) Macrobius, Commentary on Cicero's Dream

of Scipio
Parmenides: [the soul is made] of earth and fire.
83
D56 ( < A45) Aet. 4.5.5 (Ps.-Plut. ) [ 1TEp£ rov 1)yEµ,oviKov]

ITapµ,EviS'Y/> [ . . . ] F.v oA.cp r<ii BwpaKi.
Sensations (D57)
D57 (< A47) Aet. 4.9.6 (Stob.; cf. Ps.-Plut. ) [El aA.7J()Els
ai alcrB�crEL<;]
ITapµ,EviS'Y/>1 [ . . . ] 1Tapa2 ra<; crvµ,µ,Erpia<; rwv 1Topwv
ra<; Kara µ,ipo<; alcrB�crEL<; yivEcrBai rov olKEiov, rwv
alcrB7Jrwv EKacrrov3 EKaCTTYJ4 F.vapµ,oTTovro<;. 5
1 ITapµ,eviB'Y/> om. Plut. 2 TTapa Plut.: TTEpt Stob.

3 eKacrrov om. Plut. 4 eKaCTTY/ Plut.: eKaCTT'Y}JJ Stab.
5 €vapµ,6rrovro> Diels: avapµ,6rrovro> Stob.: apµ,6,ovro> Plut.

Appetite (D58)
D58 (< A50) Aet. 4.9. 14 ( Stob. ) [El aA.'Y}()Els ai alcr()�CTEL<;]

ITapw:viS'Y]<; [ . . . ] EAAEtt/m rpocf>i/> TTJV opEtiv. 1
1 post ope6v lac. posuit Meineke
Sleep (D59)
D59 (< A46b) Tert. An. 43.2

[ . . . ] Parmenides refrigerationem.
84
PAR M E N I D E S
056 ( < A45) Aetius
Parmenides: [scil. the directive part of the soul is located]
in the whole chest.
Sensations (D57)
057 (< A47) Aetius
Parmenides [ . . . ] : the particular perceptions of what is
appropriate for them come about thanks to the commen
surability of the passages, each of the perceptibles adapt
ing itself to each of them. 1
1 It is possible that the idea of the commensurability of the
passages is the result of a retroactive projection.

Appetite (D58)
058 (< A50) Aetius
Parmenides [ . . . ] : appetite [scil. comes about] from lack
of food. 1
1 This notice is found in a chapter entitled "Whether sensa
tions are truthful," in a section specifically dedicated to the sensa
tions of pleasure and pain (cf. EMP. D203a); it may be lacunose.
Sleep (D59)
059 (< A46b) Tertullian, On the Soul
[ . . . ] Parmenides: [scil. sleep] is a cooling down [ . . . ] .
85
Old Age (D60)
D60 (A46a) Aet. 5.30.4 (Stob.) [1Tept vyeta<; Kat VO<TOV

Kat y1)pw<;]
ITapµ.ev[8ov· yijpa<; y[yvecrOai ?Tapa riJv rov Oepµ.ov
v?ToAeiiflw.
D61 (cf. Bl3) Simpl. In Phys., p. 39. 19-20

[ . . . Dl6] Kat ra<; ifivxa<> ?Tf.µ.?Tew ?Tor€ µ.iv €K roil
=
€µ.cf>avov<;1 Et<; TO aei8f.<;, 1TOTE 8€ ava1TaAtv cf>71crw.
D62 (Bl9) Simpl. In Gael. , p. 558.7-11

1Tapa8ov<; 8€ riJv rwv alcr071rwv 8iaK6crµ.71criv E1T-
1)yaye ?TaAw
OVTW TOL Kara 86gav lcf>v raSe Kai vvv la<TL
Kat fLETf1TELT' U1TO rovSe TEAEVT'1j<TOV<TL rpac/>f.vra·
roZ<; 8' ovoµ.' av0pw1TOL Karf.Oevr' E1Ti<TY/µ.ov
86
PAR M E N I D E S
Old Age (D60)
D60 (A46a) Aetius
Parmenides: old age comes about from lack of heat.

D61 (cf. B l3) Simplicius, Commentary on Aristotle's
Physics
[ . . . ] And he says that she [i.e. the divinity of D 14b] sends
the souls sometimes from the visible to the invisible,
sometimes in the opposite direction.

D62 (B l9) Simplicius, Commentary on Aristotle's On the
Heavens
After he has explained the organization of the percepti
bles, he has added once again:
In this way, according to opinion, these things
have been born and now they are,
And later, having grown strong, starting from
that point they will come to their end.
For these things, humans have established a
name that designates each one. 1
1 This may well be the end of the goddess' speech, and per
haps indeed also of the poem as a whole.
87
PARME N I D E S [ 2 8 D K ]
Rl (21 A25) Cic. Acad. 2.74

Parmenides Xenophanes minus bonis quamquam versibus
sed tamen illi versibus increpant eorum adrogantiam quasi
irati, qui cum sciri nihil possit audeant se scire dicere.
R2 Plut.
a ( < Al5) Aud. poet. 2 16C
Ta 8' 'Eµ.1TE8oKA.eov<; €?Tri Kat ITapµ.Evi8ov [ . . ] A.6yoi .
EtCTL KEXPriµ.ivot 1Tapa 1TOtY/TtKij<; WCT1TEp oxriµ.a TOV

oyKov Kat TO µ.frpov, tva TO 1TE,OV 8iacpvywcrtv.
b ( < Al6) Aud. 13 45A-B

µ.iµ.1/JatTO 8' av Tt<; [ • • • ] ITapµ.Evi8ov [ . ] TT]v crnxo-
. .
1TOttav [. . . J .
88
PA R M E N I D E S
R
Rl (21 A25) Cicero, Prior Academics
Parmenides and Xenophanes, although in less good verses
[scil. than Empedocles'] , but nonetheless in verses, attack,
almost in anger, the arrogance of those who dare to say
that they know, when nothing can be known.
R2 Plutarch
a ( < Al5) How the Young Man Should Read Poetry
The verses of Empedocles and Parmenides [ . . . ] are dis

courses that borrow from poetry its weight and meter like
a chariot in order to avoid the pedestrian character of
prose.
h (< Al6) How to Listen

One could rebuke [ . . . ] Parmenides for his versification
[. . .] .
See also XEN. R28
89
R3 ( > A20) Men. Rh. Div. epid.

a pp. 333. 12-14, 337. 1-7
</>vCTLKOl 8€ otov<; oil 7rEp'i ITapµevi8T/v2 Ka'i 'Eµ,7re8o
KAEa broiT/CTav, 3 Ti, i] Tov 'A7r6A.>.. w vo<; <f>vCTi<;, Ti, i] Tov
�to<;, 7rapanfHµevoi. [. . .] EtCTl 8€ TOLOVTOL,4 oTav
'A7roAAWVo<; vµvov AEYOVTE<; 7/A.wv UVTOV elvai </>aCTKW
µev, Ka'i 7rep'i Tov i]>.. iov Tij<; </>vCTew<; 8iaA.eywµdJa, Ka'i
7rEpl "Hpa<; OTL &:fip, KUl Zev<; TO Oepµ6v· oi yap TOL
OVTOL vµvoi <f>vCTwA.oyiKoi. Ka'i xpwvrni 8€ T
TP07r<f> ITapµevi8T/S" TE KUl 'Eµ7re8oKAij<; aKpif3w<; [ . . . ] .
1 ofov.;; o i Bursian: roi ocroi ms. 2 7rEpt ITapµ,ev[8'r/v
Heeren: 7rapa 7rav µ,epo.;; ms. 3 e7rot'r/<rav Bernhardy:
fr[µ,'r/crav ms. 4 rowvroi edd.: de ms. non liquet
b p. 337.9-13
avTwv 8€ Twv <f>vCTiKwv oi µev E(T/YT/TLKoi, oi 8€ Ev
f3paxeZ 7rpoay6µevoi· 71"AEL<TTOV yap 8ia</>EpEL, w<; Et-
86rn avaµiµv'fiCTKELV <TVf-Lf-LETpw<;, r, oAw<;1 ayvooVVTa
8i8aCTKeiv. ITapµevi8T/" µev yap Ka'i 'Eµ7re8oKA.ij, E(
T/yovvrni, ITA.aTwv 8€ Ev f3paxvTaroic; dvvµveZ.
1 <J>..w .;; Rice. 1: o>.. [yw.;; ms. optimus
R4 ( > Al8) Prod. In Parm., p. 665.12-21
[ . . . ] Ka'i avToc; 6 ITapµevi8T/'> Ev Ti/ 7rot'fi<ret, Kairoi 8i'

aVTO 8fi7rov TO 71"0LT/TLKOV el8oc; xpi/<rBai µern<f>opal,c;
90
PARM E N I D E S
R 3 ( > A20) Menander Rhetor, On Epideictic Speeches

a
Physical are the ones [i.e. hymns] that Parmenides and

Empedocles composed, explaining what Apollo's nature
is, what is Zeus'. [ . . . ] It is ones of this sort, whenever,
reciting a hymn to Apollo, we declare that he is the sun,
and discuss the nature of the sun, and [ scil. we say] that
Hera is the air, and Zeus is heat. For hymns of this sort are
a form of natural philosophy. Parmenides and Empedo
cles make use of this kind in a precise way [ . . . ] .
b
Among the philosophers of nature, some use an explana
tory style, others proceed with brevity. For there is a great
difference between reminding, in a measured way, some
one who supposedly already knows, and teaching someone
who does not know at all. For Parmenides and Empedocles
explain, while Plato proclaims as briefly as possible.
R4 ( > Al8) Proclus, Commentary on Plato's Parmenides

[ . . . ] In his poetry, Parmenides himself [scil. like Plato] ,
though obliged by his poetic genre t o make use o f meta-
91
OVO/Mfrwv Kat <rxfiµ,a1:n Kat Tp01TaL<; oc/JeiJ.. wv, oµ,wc; TO

aKaAAW'TTL<TTOV Kat tCTXVOV Kat Ka8apov ElOO<; Tijc; U1T
ayyeA.iac; i/<r1TafTaTO' 8T/AOt 8€ TOVTO ev TOL<; TOtOVTOL<;'
Kat 1TaA.w
E1TEt vvv E<TTW oµ,ov· [cf. D8.10]
oVTE n µ,e'i,ov
OVTE Tt {:3atoTEpo v 1TEAEVat xpewv E<TTL. [DS.49-
50]
Kat 1TaV on TOtOVTOV' W<TTE µ,O..A. A.ov 1TE,OV elvai 8oKELV
11 1TOLT/TLKOV A.6yov.
R5 Simpl. In Phys.
a ( ;t: DK) p. 7. 1-3
Sevoc/JavT/'> 8€ o KoA.oc/Jwvioc; Kai o TovTov µ,aOT/Tii<>
ITapµ,ev£8T/'> Kat oi ITv8ay6peioi TEAEwTaTT/v µ,ev 1Tep£
TE Twv c/Jvr:nKwv Kat Twv V1TEp TT,v c/Jv<riv, aA.A.' al
viyµ,aTw8T/ TT,v eavTwv c/JiA.o<roc/Jiav 1Tapa8e8wKa<riv.
b (> A20) pp. 146.29-147.7

Et 8' "EVKVKAOV <rc/Ja[pT/'> evaA.[yKWV oyKcp" [D8.48]
To �v ov cPT/<ri, µ,T, Oavµ,a<rnc;· 8ia yap TT,v 1TOtT/<Tw
92
PAR M E N I D E S
phorical terms, figures, and tropes, nevertheless gives a

friendly welcome to the unadorned, dry, and pure style of
announcement. He shows this in verses like the following
ones:
for what is is adjacent to what is. [08.30]
and again:
since it is now, together, whole. [cf. 08. 10]
and again:
it must be
Neither at all bigger nor at all smaller. [08.49-
50]
and everything else of this sort. So that his discourse seems
to be more prosaic than poetic.
R5 Simplicius, Commentary on Aristotle's Physics

a ( � DK)
Xenophanes of Colophon, his disciple Parmenides, and
the Pythagoreans have transmitted a philosophy that is
perfect, both about nature and about what is beyond na
ture, but also enigmatic.
b ( > A20)
If he says that what is one is "similar to the volume of
a well-rounded ball" [08.48], don't be surprised: be-
93
Kat µ,v8iKov rwo<; 7rapa7rrerai 7rAau-µ,aro<;. ri oilv 8i

f.rpepe TOVTO et7retv � W'> 'Oprpev<; et7re/J "weov apyv
rf>eov" [Frag. 1 14F Bernabe; cf. COSM. T24]; Kat 8ijA.ov
OTL nva fLEV TWIJ elpYJfLEVWIJ oA.orrxepfo·repov A.ey6µ,eva
Kat aHot<; irf>apµ,6rret TOL'> µ,er' aVTO · W<T7rep TO "ayf.
VTJTOV Kat avwAe8pov" (D8.8J Kat rfi •fJVXfi Kat rif> voI
7rporrr']Ket Kat TO "aKLVYJTOv" [D8.3 1 , 43] Kat "ev ravrif>
µ,f.vov" [D8.34] rif> vot· 7ravra 8€ aµ,a Kat eiAtKptvW<;
aKov6µ,eva EKeivqi 7rpE7ret. K<lv yap Kara TL rrriµ,aw6-
µ,evov ayf.vriro<; E<TTLIJ ii tfivx� Kat 6 IJOV>, aHa 7rpo<;
rov vorirov 7rapfix8ri.
R6 ( < AS) Plat. Theaet. l83e

[�!l.] [ . . . = MEL. R2b] ITapµ,evi8ri<> 8f. µ,ot rpaiverai,
TO TOV 'Oµ,r']pov, "al8ol:o<; TE µ,oi" elvai aµ,a "8eiv6> re."
R7 ( > Al4) Simpl. In Gael., p. 556.24-27, 28-30
Kat TL KwAvet, rf>airi av TL<;, µ,� A.f.yerr8ai rpv<rtKOV<;

EKeLVOV> µ,ri8€ W'> rpv<rtKOV<; ev8vverr8ai; � OTL ITept
rf>vrrew> E'lTEyparpov Ta rrvyypaµ,µ,ara Kat Mf.At<T<TO<;
Kat ITapµ,wi8ri<>; [ . . . ] Kat yap [ . . . ] Kat r�v rwv ovrwv
rf>vrriv A.f.yoµ,ev, Kat µ,f.vroi ov 7repi rwv V7rEp rf>vrriv
µ,6vov, aA.A.a Kat 7rept TWIJ rpv<rtKWIJ EV aVTOl<; TOl<;
94
PAR M E N I D E S
cause he is writing poetry, h e has recourse as well to a cer

tain kind of mythic fiction. What is the difference then
between saying this or, as Orpheus said, "a silver-shining
egg"? And it is clear that some of his expressions are for
mulated more generally and accord with others that come
later: as "ungenerated, indestructible" [D8.8] is ap
propriate both for the soul and for the mind, and "mo
tionless" (08.31, 43] and "remaining in the same"
[D8.34] for the mind. But all of these expressions, heard
all together in their purity, are appropriate to it. For even
if in a certain sense the soul and the mind are ungener
ated, it is starting from the intelligible that the term has
been introduced.

R6 ( < AS) Plato, Theaetetus
[Socrates:] To me Parmenides seems, to use Homer's
expression, "venerable and terrifying to me" [Helen
speaking about Priam, Il. 3 . 1 72].

R7 ( > Al4) Simplicius, Commentary on Aristotle's On the
Heavens
And what prevents them, one might say, from being called
natural philosophers and from being refuted as natural
philosophers? Did not both Melissus and Parmenides en
title their treatises On Nature? [cf. MEL. DI] For [ . . . ]
we speak also of 'the nature of the things that are'; and in
those very treatises they have spoken not only about what
95
avyypaµp..a<n 8ieA.eyovrn, Kat 8ia TovTo fcrw> ov 1Tap

TJTovvTo llEpt </>VCTEWS' emypa</>E£V.
The Proem (R8-R1 0)

Sextus Empiricus' Allegorical Interpretation (R8)
RB (cf. ad Bl) Sext. Adv. Math. 7.1 12-14

[ 1 12] ev TOVTO£> yap [i.e. D4] 0 I1apµ,evi871s- r1T1TOV> µ,ev
<f>71criv aVTOV <f>epew [v. l] TU> aA.oyovs- Tij> 1/Jvxii> op
p.a> TE Kat opetei>, KaTa 8E TT,v 1TOAv<f>71µ,ov o8ov TOV
8af.µ,ovos- [v. 2-3], 1TopevecrfJai TT,v KaTa Tov <f>iA.ocro
<f>ov A.oyov fJewpiav, os- A.oyo> 7rpo7rop.1Tov 8aiµ,ovos
Tpo1Tov E1Tt TT,v a1TavTwv 0871ye'i yvwcrw. Kovpas- [v. 5]
8' aVTOV 1Tpoayeiv. TU> alcrfJf,CTE£>, 6.Jv TU> p.Ev aKOU>
atVtTT€Ta£ EV Tql Aeyew
8oiot:'s- yap E7Tef.yeTo 8wwTotCT£
KVKAO£> [v. 7-8] ,
TOVTECTT£ To'is- Twv wTwv, TT,v <f>wvT,v 8i' 6.J v KaTa8exov
mi, [ 1 13] TU> 8E opaCTE£> 'HA.ia8as- Kovpa> KEKA7jKE,
8wµ,arn µ,ev NVKTO> a1TOA£1TOVCTa>, E> <8e>1 <f>aos- WCTa
µ,evas- [v. 9-10], 8ia TO µ,T, xwpt> </>wTO> yivecrfJai TT,v
XP1iCT£V aVTWV. E1Tt 8E TT,v 1TOAV1TO£VOV [v. 14] eA.fJe'iv
tl.f.K71v Kat exovcrav KA71Z8as- aµ,oif3ovs- [v. 14] , TT,v 8ia-
1 <13€> Bekker
96
PAR M E N I D E S
transcends nature but also about natural objects, and per
haps this is why they did not refuse to entitle them On
Nature.
The Proem (R8-R1 0)

Sextus Empiricus' Allegorical Interpretation (R8)
R8 (cf. ad B l ) Sextus Empiricus, Against the Logicians
(112] In these verses [i.e. D4] , Parmenides calls "the
mares that carry" him [v. I] the impulses and irratio
nal desires of the soul; along "the divinity's many
worded I Road" [ v. 2-3] proceeds theoretical knowl
edge in conformity with philosophical reason, which, like
a tutelary divinity, leads to the knowledge of all things; the
"maidens" [ v. 5] that lead him are the sensations-he
hints allegorically at hearing when he says,
it was pressed hard by two whirling
Wheels [ v. 7-8],
that is by those of the ears, by which sound is appre
hended; ( 1 13] the organs of sight he has called "maidens
of the Sun," [ v. 9] , who on the one hand have left "the
palace of Night" and on the other hand "toward the
light have pushed back" [ cf. v. 9-10] , 1 because one
cannot make use of them without light. They arrive at
"much-punishing Justice" that "holds its alternating
1 We cannot tell from Sextus' paraphrase how he understood

lines 9-lOa of Parmenides' text. Its very obscurity may suggest
that some ancient readers had wondered how to construe eis
phaos (see note on D4.10).
97
voiav a<npail.Et<; 1£xovcrav TU<; TWV 7Tpayµ,aTWV KaTa-

11.fitjJei<;. [ 1 14] ifni; avTov v7T0Detaµ,f.v71 foayyf.Hernt
Dvo rnilrn DiDateiv,
07rEp Ecrrl rO rij<; f.1Turr1,µ'Y]<; dµETaKlVTJTOV {:3iJµa, ETE

pov DE
f3poTWV Mta <;, Tat<; OVK EVt 7Tt<TTt<; a>..71 0fii;
[v. 30],
TOVTE<TTt TO EV DotYJ KEtµ,evov 7TUV, cm �v a{3f.{3awv.

Kat E7Tt TEA.et 7Tpoa-Dtacrac/>et TO µ,Y, Detv rat<; ala-Ofi
<rE<rt 7TpO<TEXEtV ail.A.a Tiii Aoy<tJ·
µ,.Y, yap <TE, cf>71a-£v, EOo<; 7TOAV7T€tpov oDov Kara
r{ivDe f3iaa-Ow
vwµ,av fi<TK07TOV oµ,µ,a Kat iixfiecr<raV aKo vfi v

Kat yil.wa-a-av, Kptvat DE 11.oycii 7ToAv7Tetpov
1£11. eyx ov
et lµ,f.Oev p710 f.vrn. [ D8.3-6a]
=
ail.A.' oiiTo<; µ,Ev Kat aVTO<;, w<; EK TWV elp71µ,f.vwv crvµ,

cf>avE<;, Tov E7Tt<rT71µ,ovtKov 11.oyov Kavova Tij<; lv Tot<;
olicrw ail.710eia<; avayopev<ra<; a7TE<TT'YJ Tij<; TWV ala-Ofi
<TEWV E7Tta-raa-ew<;.
2 aTpEfLE<; NLE: arpEKE<; ABVR
98
PAR M E N I D E S
keys" [v. 14] , i.e. thought, which possesses the sure ap
prehensions of things. [ 1 14] After she has welcomed him,
she announces that she will teach him these two things:
Both the unshakeable heart of well-convincing
truth [ v. 29] ,
that is, the unmovable foundation of knowledge, and then
the opinions of mortals, in which there is no
true belief [v. 30] ,
that is, everything that resides in opinion, because it is
essentially uncertain. And at the end he makes the further
clarification that one must rely not upon sensations but
upon reason: he says,
And do not let much-experienced habit force
you down onto this road,
To wield an aimless eye and an echoing ear
And tongue-no, by the argument decide the
much-disputed refutation
Spoken by me. [ D8.3-6a]
=
Well, he himself, as is made clear from what I have said,

has evoked scientific reason as the criterion of the truth in
the things that are and he has kept far away from attention
directed to sensations.
99
R9 ( ;it DK) Herm. Alex. in Phaedr. 2 . 1 1 , p. 127.31-33

ov 1Tpwrn<; OE o IlAarwv T]vioxov Ka.t t'TT'TTO V<; 1Ta.pEAa.
{3ev, aAAa 1Tp0 a.vrov oi lvBeot TWV 1TOl7JTWV, "Oµ:YJpO<;,
'Opcpev<;, Ila.pµ,evio71<;· aH' tJ'TT' EKELVWV f.tEV are EVBEWV
avev a.lria.<; etp71ra.i· EvBovrnwvre<; yap l1'eyov [ . . . ] .
RIO
a (;it DK) Porph. Antr. 23
rwv ovo 'TTV Awv rovrwv µ,eµ,vY,rrBa.i Ka.t Ila.pµ,evio71v Ev
rif> v<riK/i> cp71rrt1 [i.e. probably Numenius, Frag. 31 Des
Places] [ . . . ] .
1 cf>71rrt V: om. M: cf>arrt Lascaris
b ( ;it DK) Prod. In Parm., p. 640.26-28

[ . . . ] EKe'ivo OE 7rperr{3vnKY,<; e'lva.i oia.voia.<; Ka.Bopav
Ka.t OVOE avBpw1TLV7J<;, w<; EV ro'i<; 'TTO t{iµ,a.rri cp71rriv,
i:tna. V-Vµ,<P71<> vtfli7TV1'71<> nvo<;.
100
PAR M E N I D E S
R9 ( :;t: DK) Herrnias of Alexandria, Commentary on Pla
to's Phaedrus
It was not Plato who was the first person to use a driver
and horses [Phaedms 246a] , but before him those divinely
inspired poets, Homer, Orpheus, Parrnenides; but these
latter said this without giving the reason, since they were
divinely inspired-for they spoke being full of the divin
ity [ . . . ] .
RIO ( :;t: DK)

a Porphyry, The Cave of the Nymphs
He [i.e. probably Numenius] says that Parmenides too
mentions these two gates [i.e. the ones of which Homer
speaks, Od. 13. 109-112] in his Physics [cf. 04. 1 1-21]. 1
1 Porphyry interprets these gates as the passageway of the
'immortals,' i.e. of the gods and souls [cf. D61].
b Proclus, Commentary on Plato's Parrnenides

[ . . . ] to see this belongs to an elderly intelligence and not
to a human one either, as he says in his poem, but to a
certain goddess (numphe) of the lofty gate.1
1 The adjective hupsipules, which refers to the celestial gate
of the goddess' palace (cf. D4. l l-21], is Homeric and in prin
ciple could go back to Parmenides.
101
The Two Parts of the Body of the Poem (Rl l-R1 8)

Aristotle (Rll-R12)
RU (cf. ad B8) Arist. Phys. 1 .5 188al9-22

7TUVTfS 8T] ravavria apxas 7TOWVOW Ot TE AEyovTE<; on
€v ro 7Tav Kat µT] KtvovµEvov (Kat yap ITapµEvi87J<;
8EpjLOV Kat tjivxpov apxa<; 7TOlEl, TaVTU 8e 7Tpo<rayo
pEVEl 7Tvp Kat yfiv) [ . . . ] .
R l 2 ( > A24) Arist. Metaph. A5 986b27-987a2

[ . . . XEN. Rl2] ITapµEvi8'Y]> 8€ µaA.>.. o v f3A.i7Twv loiKE
=
7TOV AEyElV' 7Tapa yap TO OV TO µT] ov oVOev a�iwv

Etvai, €� avayK'Y}<; EV OLETal ELVUl TO ov Kat a>.. >.. o ov8iv
[ . . . ], avayKa,oµEvo<; 8' UKoAov8E'iv TOl<; <fmivoµivoi<;,
Kat ro €v µev Kara rov >..6yov 1TAEiw 8€ Kara rT]v al'.
<r87J<rtv imo>.. aµf3avwv Etvai, 8vo rai:; alriai:; Kat 8vo
TU<; apxai:; 7TaA.iv ri87]<Tl, 8Epµov Kat tfivxpov, oiov
7TiJp Kat yfiv >..iywv· rovrwv 8€ ro µev Kara ro ov ro
8Epµov1 rarrEi OarEpov 8€ Kara ro µT] ov.
I To 0Epµ,ov sec!. Primavesi ut glossam ad To µ,f.v spectantem
Theophrastus (R13)
Rl3 (< A7) Alex. In Metaph. , p. 31.7-14

7TEpt ITapµEvi8ov Kat TYJ<; 86�7]<; avrov Kat 0Eo<f>pa
<TTO<; ev rfii 7Tpwrqi IlEpt rwv <f>vuiKwv ovrwi:; >.. iyEi
102
PAR M E N I D E S
The Two Parts of the Body of the Poem (Rl l-Rl 8)

Aristotle (Rl l-Rl2)
R l l (cf. ad B8) Aristotle, Physics
They all make the contraries principles, both those who
say that the whole is one and that it does not move (for
Parmenides too makes the hot and the cold principles, but
he calls them fire and earth) [ . ] .
. .
R l 2 ( > A24) Aristotle, Metaphysics

[ . . . ] But as for Parmenides, he seems to speak on the
basis of more attentive consideration: for thinking that
nonbeing is nothing next to being, he believes that neces
sarily being is one and that nothing else [ scil. is] [ . . ] ; but
.
being obliged to follow the phenomena, and supposing

that according to reason the one exists, but according to
sensation the multiple does, he posits again that the causes
are two and the principles two, the hot and the cold,
speaking of them as fire and earth. And among these, he
places the hot on the side of being and the other one on
the side of nonbeing.
Theophrastus (R13)
Rl3 ( < A 7) Alexander of Aphrodisias, Commentary on
Aristotle's Metaphysics
Concerning Parmenides and his opinion, Theophrastus
too speaks as follows in the first book of his On Physics:
103
"rovrcp DE emyev6µ,evoc; ITapµ,ev£8'Y/'> [ . . . ] err' dµ,<f>o

repac; i,A.Oe Ta<; o8ov<;. Kat yap w<; d£8i6v E<JTL TO rrav
drro<f>a£verai Kat yevea-iv drro8i86vai rreiparai rwv
OIJTWV, ovx oµ,oiwc; rrept dµ,cporepwv 8ota,wv, &.AA.a
Kar' d.A.�Oeiav P,EV �IJ TO rrav Kat ayEV'YjTOV Kat a-<f>ai
poeiDE<; vrroA.aµ,{3avwv, Kara 86tav DE rwv rroA.A.wv elc;
ro yevea-w drro8ovvai rwv <f>awoµ,evwv 8vo rroiwv rac;
dpxac;, rrilp Kat yijv, ro p,Ev we; vA.'Y/v ro DE we; alnov
Kut rroiovv" [Frag. 227C FHS&G] .
Proclus (R14-R15)
R14 ( ;t: DK) Prod. In Tim. 2.105a-b (I, pp. 344-345

Diehl)
rrporepov p,Ev 8vo T]yovµ,eva erro[ei, vo'Y)rov Kat yev'Y)
rov 11 rrapa8eiyµ,a Kat ELKO/Ja, Kat 8vo TOVTOi<; dva
A.oyov €A.aµ,{3avev, ema-r�µ,'Yjv Kat elKoroA.oy[av 17
dA.�Oeiav Kat rr£a-rw we; dA.�Oeiav rrpoc; ro vo'Yjrov
rrapa8eiyµ,a, ovrw rr£a-rw rrpoc; rT,v yev'Y/riiv elKova.
[ . . . ] o 8€ ye ITapµ,ev£8'Y/'>, Katroi Sia rrot'Yj<rLV da-a</>T,c;
Wv, Oµw<; Kal airr0<; raVTa f.v0eiKvVµev6<; <PYJ<rtv· [ . . .
= D4.29-30, D6.1-8a] .
R15 ( ;t: DK) Prod. In Tim. 2.77c (I, p. 252 . 1-4 Diehl)
[ . ] Kat o ev <ro'Lc; Errem> ITapµ,ev[D'Y]<c;>1 rT,v rrept
. .
rwv ala-O'Yjrwv rrpayµ,are[av Sia rovro ITpoc; !l.6tav
104
PAR M E N I D E S
"Coming after him [i.e. Xenophanes] [ . . . ], Parmenides

went on both paths. For at the same time he asserts that
the whole is eternal and he tries to explain the genesis of
the things that are; but he does not judge in the same way
about both of these points: he supposes that according to
the truth the whole is one, ungenerated, and spherical in
shape, while according to the opinion of the many he ac
cepts, in order to explain genesis, that the principles are
two, fire and earth, the one as matter and the other as
cause and agent."
Proclus (Rl4-Rl5)
Rl4 ( � DK) Proclus, Commentary on Plato's Timaeus
Earlier he [i.e. Plato] posited two principal [scil. kinds of
things], intelligible and generated, or model and image,
and he assumed two [scil. modes of knowledge] analogous
to these, science and plausible discourse, or truth and
belief; as truth is to the intelligible model, so belief is
to the generated image. [ . . . ] And Parmenides himself,
though he is obscure because he is writing poetry, none
theless indicates this too when he says, [ . . . D4.29-30,
=
then D6. l-8a] .
Rl5 ( � DK) Proclus, Commentary on Plato's Timaeus

[ . . . ] It is for this reason that Parmenides in <his verses >
entitled his treatment of perceptibles Regarding [or:
1 suppl. Baumker
105
EnEypa�EV w' TWV aiuO�rwv Oo�aurwv OVTWV Kara

Tryv EaVTWV <f;vuiv.
Rl6 (cf. ad Bl, Bl9) Simpl. In Gael. , pp. 557.20-558.18

[ . . . ] Ot OE avope' EKELVOL OtrriJv tmourauiv vneri
Oevro, riJv µ,ev roil ovrw' ovro' roil vo�rov, riJv oe roil
YLVOf.LEVOV TOV aiuO�rov, onep OVK Yi�iovv KaAELV ov
dn>..w ,, aUa OOKOVV OV· Oto nept TO ov a>.. � Oeiav elvai
<f;�ui, nept oe ro yivoµ,evov o6�av. AEyet yovv o llap
µ,evio�, [ .
. . =04.28-32] · aUa Kat uvµ,nA�pwua, TOV
nept roil ovrw' ovro' A.oyov Kat p,EAAwv nept rwv ai
uO�rwv oioauKeiv En�yayev· [ . . . 08.55-57] · napa
=
oov' OE riJv TWV aiuO�rwv OtaKOUf.L�ULV En�yaye

na>.. w [ . . . 062].
=
Rl 7 (A34) Simpl. In Phys., p. 39. 10-12

Oo�aurov oiiv Kat anar�Aov [08.57] TOVTOV KaAEL TOV
A.oyov [scil. 08.55-66] ovx w' �evo1j dn>.. w ,, aU' w,
ano r7j, VO�T7j, a>.. � Oeia, Et' TO <f;aivoµ,evov Kat Oo
KOVV ro aiuO�rov EKnenrwKora.
106
PAR M E N I D E S
Against?] Opinion, 1 on the idea that the perceptibles, by

their very nature, are objects of opinion.
1 This title, which is not authentic, refers to D8.56.
Rl6 (cf. ad B I , B l9) Simplicius, Commentary on Aris
totle's On the Heavens
[ . . . ] those men [i.e. Parmenides and Melissus] accepted
two kinds of existence, one ofwhat truly is, the intelligible,
and another of what becomes, the sensible, of which they
did not think it right to say simply that it "is," but that it
"seems to be." That is why what concerns being is truth
and what concerns becoming is opinion. Parmenides says
at any rate, [ . . . 04.28-32] . Moreover, after he has
=
concluded the discussion about true being and is prepar

ing to communicate his teaching about the perceptibles,
he adds, [ . . . 08.55-57] . And after he has explained the
=
organization of perceptibles in the world, he adds once

again, [ . .
. = 062 ] .
R l 7 (A34) Simplicius, Commentary o n Aristotle's Physics

He says about this discussion [scil. 08.55-66] that it be
longs to opinion and is deceptive [08.57] , not because it
is purely and simply false, but because it has fallen away
from the intelligible truth toward appearance and what is
the object of opinion, the perceptible.
107
Rl8 (cf. ad B8) Simpl. In Phys., p. 1 79.31-33

Kai yap oi �v TO ClV Kai aKLVYJTOV A.eyoVTE<;, wcnrep
ITapµ,evt8YJ<;, Kai o-iiT oi TWV <f>vcriKwv evaVTta<; 1TO£OV<:r£
Ta<; apxai;; . Kai yap oilToc; EV TOt<; 7Tp0<; 86tav 8epµ,ov
Kai -froxpov apxai;; 7T0£€t. TaVTa 8E 7Tpocrayopevei mp
Kai yijv KaL <f>wi;; KaL VVKTa �TO£ crK6TO<;. A.eye£ yap
µ,eTa Ta 7T€pt aA.T/8Eta<;· [ . . . DS.58-64, Dl3].
=
Rl9 ( '#. DK) Arist. Phys. l.8 19la24-33

'TJTOVVTE<; yap ol, KaTa <f>iA.ocro<f>tav 7TpWTO£ T�V aA7}
(}eiav Kai T�v <f>vcriv Twv ovTwv €teTpa7TYJ<:rav oiov
o86v nva UAAYJV a7Twcr8EVT€<; V7TO a7Te£pta<;, Kat <f>acrw
OVTE ytyvecr8ai TWV OVTWV ov8Ev OVTE <f>8etpecr8ai 8ia
TO avayKatov fl-EV elvai ytyvecrBai TO yiyv6µ,evov r, et
OVTO<; r, EK µ,� OVTO<;, EK 8E TOVTWV aµ,<f>oTEpwv a8vva
TOV elvai· ovn yap To <>v ytyvecrBai (elvai yap �8YJ)
EK TE µ,� OVTO<; ov8Ev llv yevecrBai· V7TOK€tcr8ai yap T£
8e'tv.1 KaL OVTW 8� TO eef>eti)i;; crvµ,f3a'i:vov avtovTE<; ov8'
elvai 7TOAAa <f>acrw aAA.a µ,6vov aVTO TO ov.
1 8ef:v Bonitz ex Simpl. In Phys., p. 1140.24: 8ef: mss.
108
PAR M E N I D E S
R l 8 (cf. ad B8) Simplicius, Commentary o n Aristotle's

Physics
For those who say that what is is one and immobile, like
Parmenides, also admit contrary principles for natural ob
jects. For in the section dedicated to opinion, he makes
hot and cold the principles; but he calls them fire and
earth, and light and night or darkness. For he says after
the section that discusses the truth, [ . D8.58-64,
. . =
Dl3] .

Rl9 ( � DK) Aristotle, Physics
For the first people to seek philosophically the truth and
the nature of beings were turned aside, as though they had
been pushed back to another road by inexperience, and
they say that none of the things that are either comes
about or is destroyed, since it is necessary that what comes
about come about either out of what is or out of what is
not, and that it is impossible that this happen out of either
of these: for what is cannot come about (for it already is);
and out ofwhat is not, nothing could come about, for there
must be some substrate. And in this way, exaggerating the
consequence that immediately follows, they say that the
multiple does not exist either, but only being itself. 1
l The monist natural philosophers are meant just as much as
is Parmenides.
109
EARLY GRE E K P H I L O S OPHY V
R20 ( � DK) Simpl. In Gael., p. 136.30-137.2

TO yap ywoµ,Evov Kat we;; €t V7TOKHP,,EVOV voµ,t,OVTE<;
yivwBai Kat v7To 7Toi71nKov alriov ElKorwc;; EAEyov EK
TOV µ,� OVTO<; µ,718€v yivw-Oai µ,fin we;; EK <TTOtXELOV
µ,firE we;; EK 7TOtYJTlKOV alrfov. Kat yap ITapµ,wi871c;; 0
7Tpwroc;; , ci!v aKofj 'i<Tµ,Ev, TOVTOV TOV A.6yov Epwrwv f.v
TOL<; E7TE<Tt 7TEpt TOV ayev71rov Elvai TO ov ra8E ye
ypa</JE' [ . . . D8. l lh-14a] .
=
R2 1 (cf. ad B8) Simpl. In Phys., p. 78.24--29

ravra 8� 7TEpt TOV KVptw<; OVTO<; A.eywv Evapywc;; a7T0-
8EtKVV<TtV, on ayev71rov TOVTO TO OV · OVTE yap Et ov
TO<;, ov yap 7Tpov7Ti'JPXEV aA.A.o ov· OVTE EK TOV µ,�
OVTO<;, ov8€1 yap E<TTl TO µ,� ov. Kat 8ia TL 8� TOTE,
aHa µ,� Kat 7TporEpov 7}2 V<TTEpov EYEVETO; aH' ov8€
EK TOV 7Tfj µ,€v OVTO<; 7Tfj 8€ µ,� OVTO<;, we;; TO YEVYJTOV
ytvErnt· ov yap av TOV a7TAW<; OVTO<; 7Tpov7Tapxoi TO
7Tfj µ,€v ov 7Tfj 8€ µ,� ov, aHa p,,Er' avro v</JE<TTYJKE.
1 ovrE mss., corr. Diels 2 � suprascr. D: om. EF
Interpretations of Being and

Its Attributes (R22-R38)
R22 ( � DK) Arist. Phys. 1.2 184bl5-l 7
1 10
PAR M E N I D E S
R20 ( � DK) Simplicius, Commentary o n Aristotle's On

the Heavens
It is understandable that those who thought that what
comes about comes about both from a certain substrate
and from an efficient cause said that nothing comes about
out of nonbeing, neither as from an element nor as from
an efficient cause. For Parmenides was the first person of
whom we have heard tell who, raising in his verses the
question whether being is ungenerated, has written as fol
lows: [ . . . D8.l lh-14a] .
=
R21 (cf. ad B8) Simplicius, Commentary on Aristotle's

Physics
By saying this [i.e. D8.8-19] about what is in the primary
sense, he demonstrates clearly that this being is ungener
ated. For neither is it from being, for no other being pre
ceded it; nor is it from nonbeing, for what does not exist
does not exist either. And why then was it at this precise
moment that it came about, and not also earlier or later?
But neither is it from what in a certain way is but in a
certain way is not, as comes about what comes about; for
what in a certain way is but in a certain way is not could
not precede what is in the simple sense, but appeared later
than it [cf. ad D8. 1 8 ] .
Interpretations of Being and

Its Attributes (R22-R38)
R22 ( � DK) Aristotle, Physics
It is necessary that the principle be either one or multiple;
111
<:l µJ.av, 1/-roi aKiv71-rov, w<; <f>71<n1 Ilapµ.<:vi871<; KaL Mi

At<r<ro<;, 1} Ktvovµ.iv71v, W<T7T<:p ol <f>v<rtKOL [ . . . ] .
1 <f>YJ<Tt EF: </>a<Ttv IJ

Plato (R23-R26)
R23 ( ;:e DK) Plat. Parm. 128a-b

[:in.] <rv µ.f.v yap Ev -ro'i'<; TToi-f/µ.a<rw �v </>fi'> <=lvai -ro
TTuv, Ka£ -rov-rwv T<=Kµ.-f/pia TTapixn KaAw<; T<= Ka£ <=fJ.
R24 (cf. ad B8) Plat. Theaet. 180d-e

[:in.] o'Aiyov 8f. E7T<=Aa86µ.71v, Ji 0<:68wp<=, on aAA.oi ail
Ta1Ja1JTLa 'TOV'TOt<; aTT<=</>-f/valJ'To,
tofov aKLIJ7j'TOIJ 'Tf:AE8<:t Tc/> 7TalJ'Tl ovoµ.' <:lvait1
KaL aAAa O<Ta MEAt<T<TOL 'Tf: Kal ITapµ.<:vi8ai Evavnov
µ.<:voi 7TU<Tt -rov-roi<; 8ii<rxvpi,ov-rai, w<; lv T<= TTav-ra
E<T'Tl Kal E<T'T7jK<:IJ avTo EIJ av-r</> OVK €.xov xwpav EV Yi
KW<:t'Tat.
1 cf. app. ad D8.43
R25
a ( < A26) Plat. Theaet. 18la
[:in.] [ . . . ] ol -roil oA.ov <Trn<Tiwrni [ . . . ].
1 12
PAR M E N I D E S
and if it i s one, either immobile, a s Parmenides and Melis
sus say, or in motion, as the natural philosophers say [ . . . ] .

Plato (R23-R26)
R23 ( � DK) Plato, Parmenides
[Socrates:] For you say in your poem that the whole is one,
and you do a fine job of furnishing proofs of this.
R24 (cf. ad B8) Plato, Theaetetus

[Socrates: ] I almost forgot, Theodorus, that other peo
ple have asserted the contrary of these [i.e. the parti
sans of movement] , for example [ . . . inaccurate quota
=
tion of D8.43], and everything that the Melissuses and

Parmenideses maintain in opposition to all of them: viz.,
that all things are one and that it [i.e . this one] remains
itself in itself, since it does not have a place in which it
could move [cf. MEL. DIO [1 12] ] .
R25
a ( < A26) Plato, Theaetetus
[Socrates:] [ . . . ] the immobilizers of the whole [ . . . ] .
1 13
b ( � DK) Schol. in Plat. Theaet. ad 18la

'crracnal7'at'] yA.vKE'ia A.eftc; Kat EyKwµ,iarrnKYJ Twv
dµ,</>t IlapfLEVlO'T]V.
R26 (cf. ad B8) Plat. Soph. 244d-e

[SE.] TL OE; TO oAov ErEpov TOV OVTO<; EVO<; � TaVTOV
</>firrovrri rnvTcp;
[®E.] 7rw> yap ov </>firrovrri TE Kat </>arriv;
[SE.] El roivvv oA.ov ErrTiv, WfT7TEp Kat ITapµ,EviOYJ<;
AEYEL [ . . 08.48-50] , TOLOVTOV YE OP TO ov fLEU"OV TE
. =
KUL Errxarn EXEL, rnvrn OE EXOV 7Tarra dvayK'T] fLEPYJ

EXELV.
Theophrastus and Eudemus (R2 7)
R27 (< A28) Simpl. In Phys., p. 1 15. 1 1-14

Tov ITapµ,Evioov A.oyov, w e; a 'A>.. €tav8poc; irrTopE'i, a
µ,ev ®Eo<f>parrroc; ovTwc; EKTiflErni Ev nfi 7rpwTvrriKij<; irrropia<;" "To 7Tapa TO ov OVK ov· TO OVK ov
ovoev · �v apa To ov" [Frag. 234 FHS&G] , EvOYJfLD> 8€
ovTw> "To 7Tapa To ov ovK ov, dHa Kat µ,ovaxw> A.€
yEmt TO ov· �v apa TO ov" [Frag. 43 Wehrli] [ . . . R50] .
=
1 14
PAR M E N I D E S
b ( ;t: DK) Scholia o n Plato's Theaetetus
'immobilizers': a pleasant and eulogistic expression for the
followers of Parmenides.
R26 (cf. ad B8) Plato, Sophist

[The stranger from Elea:] Well then? Will they say that the
whole is different from the being that is one, or that it is
identical with it?
[Theaetetus:] How will they not say it? And indeed, they
do say it.
[The stranger from Elea:] If then it is a whole, as Par
menides says, [ .. .08.48-50] , being, since it is of this
=
sort, possesses a center and extremities; and possessing

these, it must necessarily possess parts.
Theophrastus and Eudemus (R27)

R27 ( < A28) Simplicius, Commentary on Aristotle's Physics
As Alexander reports, Theophrastus sets out Parmenides'
argument in the first book of his Physical Investigation in
the following way: "what is next to being does not exist;
what does not exist is nothing; hence being is [scil. only]
one"; and Eudemus in this way: "what is next to being does
not exist; but being is spoken of in only one way; hence
being is [ scil. only] one."
1 15
EARLY GRE E K P H I L O S O PH Y V

(R28-R30)
R28 (A29) Aet. 1 .24. l (Ps.-Plut. ) [1T€pt y€vecr€w<; KaL
<f>Oopiis]
ITapµ,€vi871<; MeAL<T<TO<; Z'ljvwv aviJpovv yeV€<TLV KaL
<f>Oopav 8ia TO voµ,t,€LV TO 1TUV aKtV7]TOV.
R29 ( < A22) Ps.-Plut. Strom. 5 (Eus. PE 1 .8.5)

ITapµ,€vi871<; 8E 0 'EA€UT7J<; [ . . ] ai8wv µ,Ev yap TO 1TUV
.
KaL aKtV7]TOV a1To<f>aiv€TaL KaL1 KaTa T�V TWV 1Tpayµ,a

TWV aA.1](}€LaV" €lVaL yap aVTO [ . . . 08.9, with textual
=
variants]· yev€<TLV 8E Twv KaO' V1TOA71tjliv t}l€v8ij 8oKovv

Twv €ivaL KaL Ta<; alcr01]<T€L<; EK/3aAA€L EK Tij<; aA.71-
8€ia<;. <f>71crl. 8E on €t n 7Tapa To Bv v1Tapx€L, roilro
oVK Ecrriv Ov· rO SE µT] Ov f.v ToL� OAoi� oVK Ea-Ttv.
OVTW<; o15v TO Bv ayeV7JTOV a1TOA€t1T€L.
1 Kat de!. Diels
R30 (< A23) (Ps.-?) Hippo!. Ref 1 . 1 1

Kai. yap Kai. ITapµ,€vi871<; � v µ,Ev T O 1Tav V1ToTi0€rai
at8iov T€ KaL ayEVV7JTOVl KaL cr<f>aLp0€L8f<;, ov8' aVTO<;
€K<f>€vywv T�V TWV 1TOAAWV 86gav, mp A.eywv KaL yijv
Ta<; TOV 7TaVTO<; apxa<;, T�V f1-EV yijv w<; VA7JV, TO 8E
7TVp W<; al'.n ov Kai. 1TOWVV. [ . . . ] 0 aVTO<; 8E €i1T€V ai8wv
€ivai TO 1TUV Kai. ov y€voµ,€vov Kai. cr<f>aipo€i8E<; Kai.
oµ,owv, OVK EXOV 8E T01TOv2 iv EaVT<fi, KaL aKtV7]TOV Kai.
1T€7TEpacrµ,evov.
1 16
PAR M E N I D E S
(R28-R30)
R28 (A29) Aetius
Parmenides, Melissus, and Zeno abolished genesis and
destruction because they thought that the whole is im
mobile.
R29 (< A22) Ps.-Plutarch, Stromata

Parmenides of Elea [ . ] says that the whole is eternal and
. .
immobile and in conformity with the truth of things: for it

is [ .
. . D8.9]. He expels from the truth the generation
=
of the things that seem, by a false conception, to exist, and

sensations. He says that if anything exists next to what is,
it is not a being; now, what is not does not exist in the
universe. In this way then he accepts that what is is un
generated.
R30 ( < A23) (Ps.-?) Hippolytus, Refutation ofAll Heresies

As for Parmenides, he supposes that the whole is one,
eternal and ungenerated and spherical in shape, but he
too did not escape from the opinion of the many, since he
says that the principles of the whole are fire and earth,
earth as matter, and fire as cause and agent. [ . . ] The same
.
man said that the whole is eternal, not generated, spheri

cal in shape, and homogeneous, and that, not having any
place within itself, it is immobile and limited.
1 &:y€vVY)TOV mss.: ay€V7JTOV Diels '

2 TV7TOV mss., corr.
Brandis
117
Plotinus (R31)
R31 ( ;t. DK) Plot. 5.1.8

i}7TTETo fLEV ovv KaL ITapµ,eviO'Y)<; 7TpOTEpov Tij<; ToiaVT'Y)'>
o6t'Y)<> Ka86crov Et<; TaVTO crvvijyev iJv Kal vovv, Kal TO
iJv OVK iv TOL<; al<T8'Y)TOL<; iriOETO "To yap aVTO VOELV
icrTiv TE KaL eivai" [D6.8b] AEywv· KaL "aKLV'Y)Tov"
[DS.31] A.€yei TOVTO Kairoi 7Tpocrn8EL<; TO VOELV, <TW
µ,anK,Y,v 7TU<Tav KtV'Y)<Ttv itaipwv a7T' avTOV, Tva fLEV(I
W<TaVTW<;, Kal OYK<i' crcf>aipa<; [DS.48] a7TetKa,wv, on
7Tavra EXH 7TEpietA'Y)fLfLEVa Kal on TO VOElV OVK Etw,
&.A.A' iv EavT<f>. �v [DS. 1 1 ] OE A.iywv iv TOL<; eavrov
crvyypaµ,µ,acriv alTiav EiXEV W<; TOV EVO<; rovrov 7TOAAa
EVpt<rKOfLEVOV.
R32 ( ;t. DK) Ps.-Olymp. Ars sacra 27

oµ,oiw<; Kal 0 X�fL'Y)'> T<f> ITapµ,evioTI aKoAovO�cra<; <Pri
criv· "�v TO 7TUV, oi' oli TO 7Tav· TOVTO yap el µ,,Y, EXOt
TO 1Tfiv, oVSEv TO 1Tiiv."
R33 ( ;t. DK) Theod. Cur. 2. 108

ITapµ,eviOYJ<; OE 0 'EA.eaT'Y)<; Kal TOV KO<TfLOV &.yivvrirov
eivai A.iywv /3ofi:.· [ .
. .D8.9, with textual variants] .
=
1 18
PAR M E N I D E S
Plotinus (R31)
R31 ( ;e DK) Plotinus, Enneads
Parmenides too earlier [scil. than Plato] touched upon an
opinion of this sort, inasmuch as he identified being and
mind (nous) and did not place being among the sensibles,
when he said, "For it is the same, to think and also to
be" [06.8b] .1 And he says that it [i.e. being] is "motion
less" [08.31 ]-in spite of the fact that he adds to it think
ing (noein )-re moving from it all bodily movement, so
that it stays in the same condition, and comparing it to
"the volume of a ball" [08.48] , since it contains every
thing englobed within it and because thinking is not out
side, but within it. But by calling it "one" [08. 1 1 ] in his
writings, he exposed himself to the accusation that this one
reveals itself to be multiple.
1 Plotinus cites this partial verse several times: Enneads
1.4.10, 3.8.8, 5.9.5.

R32 ( ;e DK) Ps.-Olympiodorus, On the Sacred Art
Similarly, Chemes, following Parmenides, says, "The
whole is one, and by virtue of this it is the whole; for if the
whole did not possess this, the whole would be nothing."

R33 ( ;e DK) Theodoret, Cure of the Greek Maladies
Parmenides of Elea, saying that the world too is ungener
ated, cries out, [ . . . 08.9] .
=
119
R34 ( < A36) Aet. 2.4. 1 1 (Stob.) [el acf>Oapro<; 6 KOCTfLO<;]

[ . . . ] Ilapµ,eviS'Y]<; [ . . . ] Uf'EV'Y}TOV KUL aiSwv KUL acf>Oap
TOV TOV KOCTfLOV.
R35 (< A36) Aet. 2. 1.2 ( Stob.) [?Tept K6crµ,ov]

[ . . . ] Ilapµ,eviS'Y]<; [ . . . ] Eva TOV K6crµ,ov.
R36 (A31) Aet. 1.7.26 (Stob.) [?Tep'i Oeov]

Ilapµ,eviS'Y]<; TO UKLV'YJTOV Kat 1TE1Tepacrµ,ivov crcf>aipoei
Si<;.
R37 (cf. ad B8) Clem. Alex. Strom. 5 . 1 12.2

Ilapµ,eviS'YJ<; Se 6 µ,iya<;, w<; </>'YJCTLV f.v 'tocf>icrTfj IlAaTwv,
Ji()E 1TW'> ?Tep'i Toil Oeov ypacf>ei· [ . D8.8-9] .
. . =
R38 ( � DK) Ps.-Olymp. Ars sacra 20

µ,iav Se aKiV'Y}TOv 1TE?Tepacrµ,iv'Y/v Svvaµ,iv EAeyev 6
Ilapµ,eviS'Y]<; TO Oefov, KUL UVTO<; 'A.iywv apx�v TOVTO
yap [ . . . ] Kat Ev f.crTw, Kat aKiV'YJTOV, Ka'i ?T€1Tepacrµ,iv'Y/
-Yi a?T' aVTOV f.vipyeia.
textus incertus
120
PAR M E N I D E S
R34 ( < A36) Aetius
[ . . . ] Parmenides [ . . . ] : the world is ungenerated, eternal,
and indestructible.
R35 ( < A36) Aetius

[ . . . ] Parmenides [ . . . ]: the world is [scil. only] one. 1
1 This notice might not refer to the first part of the poem but
instead be (correct) information about its second part: in effect,
for Parmenides there is only one world.

R36 (A3 1 ) Aetius
Parmenides: [scil. god is] what is immobile and limited,
spherical in shape.
R37 (cf. ad B8) Clement of Alexandria, Stromata

The great Parmenides, as Plato says in the Sophist [cf.
237a R41 ] , writes about god more or less as follows: [ . . .
=
= 08.8-9].
R38 (-:F. DK) Ps.-Olympiodorus, On the Sacred Art

Parmenides said that the divine is a potency, one, immo
bile, limited, and he also called it a principle; for it [ . . . ]
is one and immobile, and the activity that comes from it is
limited.
121
R39 (cf. ad Bl) Sext. Emp. Adv. Math. 7. 1 1 1

ITapµ,Evt8YJ<; Tov µ,Ev 8otacrrov A.6yov KaTEyvw, <fJYJJLL
8E TOV a<T{hvEt<; EXOVTO<; V7TOA�l/JEt<;, TOV 8' E1Tt<TTYJjLO
VtKOV, TOVTE<Trt Tov &.8ta1TTWTov, V1TE0ETo KptT�pwv,
a1TO<TTUS KaL < avTO<; >1 T7j<; TWV al<TO�<TEWV 1Tt<TTEW<;
[ . . . 04. 1-30] .
=
1 < awo<; > Heintz
R40 (< Al; cf. ad B7) Diog. Laert. 9.22

KptT�pwv 8E Tov A.6yov ElTTE · Ta<; TE al<TB�<TEt<; µ,Ti
aKpt/3Et<; V1TapxEiv. <PYJ<TL yovv· [ . . . 08.3-5] .
=
Criticisms of Parmenides' Ontology (R41-R50)

Plato (R41-R43)
R41 ( ;t; DK) Plat. Soph. 237a

[SE.] TETOAJLYJKEV o A6yo<; oilTo<; 1mo0E<T0ai TO JLTJ <3v
Elvai· l/JEv8o<; yap OVK Cl.v aAAw<; eyl.yvETO ov. ITap
JLEVt8YJ<; 8E o µ,Eya<;, 6J 7rat, 1Tat<Ttv iiµ,'iv oi'J<Ttv apx6-
JLEVO<; TE1 Kat 8ia TEAOV<; TOVTO a1TEµ,apropaTO, 1TE'ii TE
cL8E eKa<TTOTE AEywv Kat JLETa µ,frpwv [ . . . 08.1-2] .
=
1 re Heindorf: ye W: Se BT
122
PAR M E N I D E S
R39 (cf. ad B l ) Sextus Empiricus, Against the Logicians
Parmenides condemned the discourse (logos) of opinion,
I mean the one that includes weak suppositions, while he
took as the criterion scientific discourse (logos), that is, the
one that is infallible, keeping <himself> too away from the
belief that comes from sensations [. . . ] .
R40 ( < Al; cf. ad B7) Diogenes Laertius

He said that reason (logos) is the criterion, and that sensa
tions are not exact. For he says, [ . . . 08.3-5] .
=
Criticisms of Parmenides' Ontology (R41-R50)

Plato (R41-R43)
R41 ( ;I! DK) Plato, Sophist
[The stranger from Elea:] This assertion [scil. that it is
possible to speak and judge falsely] dares to suppose that
nonbeing is not. For otherwise the false could not exist.
But great Parmenides, speaking each time both in ordi
nary language [i.e. in his oral teaching, cf. R62] and in
verse, testified from beginning to end for us when we were
children, my child, that [ . . . 08. 1-2].
=
123
R42 (cf. ad B7) Plat. Soph. 258c-d

[SE.] oicrO' o-Ov on ITapµ,Eviou µ,aKpoTepw> Ti/> aTTop
p�crEw> r17ncr'T�Kaµ,Ev;
[0E.J Ti o�;
[SE.] 7TAE'iov � 'KE'ivo> aTTEt7TE crKoTTE'iv, T,µ,E'is Et> To
1Tpocr8Ev E'Tt 'YJ'T�CTaV'TE'> a1TEOE�awv av'Ti(;.
[@E.] m';»;
[SE.] on o µ,ev TTov cf>YJcrtv [ . . 08. 1-2, with textual
. =
variants] .
[@E.] A.eyEL yap o-Ov OV'TW>.
[SE.] T,µ,Et'> oe YE ov µ,6vov Ta µ,� ovrn W> ECT'Ttv aTTE
OEi�aµ,Ev, &.A.A.a Kal To EiOo> () TVyxavEL ov Tov µ,�
OV'TO'> aTTEcf>YJvaµ,EOa.
R43 ( ;e DK) Simpl. In Phys., p. 134 . 14-18

Tov o-Ov ITA.aTwva cf>aaw Evoovvai Ti/ TTpoTacrEt Ti/ AE
yovcru To 1Tapa To ov ovK ov (Kal yap 'T�v KivYJcrw Kal
'T�V U"Tacrtv Kal TavTov Kal ETEpov €.v �ocf>tcrTi/ ETEpa
TOV ovrn> Eivai cf>YJcrt), TO OE ovK ov ovOEv OVKE'Tt croy
xwpE'iv· Kal yap 'TU ETEpa 'TOV OV'TO'>, Kliv µ,� OV'Ta fi,
a'A.A' oµ,w> Eivai cPYJCTt Kal TaV'TY/ 'TO µ,� ov EtcrayEt.
Aristotle (R44-R49)
R44 ( ;e DK) Arist. GC 1.8 325a2-23
124
PAR M E N I D E S
R42 (cf. a d B7) Plato, Sophist
[The stranger from Elea:J You know that our distrust for
Parmenides is much greater than his prohibition.
[Theaetetus:] How so?
[The stranger: ] By continuing to investigate further, we
have demonstrated to him more than what he prohibited
us from examining.
[Theaet. : ] How?
[The stranger:] For he says, [ . . . 08.1-2].
=
[Theaet.:J This is what he says.

[The stranger:] But as for us, we have not only demon
strated that the things that are not are, but we have also
shown the kind of nonbeing that it [scil. the nature of the
other] happens to be.
R43 ( ;t: DK) Simplicius, Commentary on Aristotle's

Physics
They say that Plato accepts the premise according to
which what is next to being is not (for he says in The Soph
ist that movement, rest, the same, and the other are dif
ferent from being), but that he no longer agrees that what
is not is nothing [cf. Soph. 250a-c, 254d-258b] . For he
says that the things that are different from being, even if
they are not beings, nonetheless exist, and in this way he
introduces nonbeing.
Aristotle (R44-R49)
R44 ( ;t: DK) Aristotle, On Generation and Corruption
Some of the ancients held the view that what is is of neces-
125
Elvat Kat aKtV1)TOJJ• [ . . . cf. ATOM. 030] V1TEp{3aivov

TE<;1 TTJV a£<r()1JaW Kat TTapt86vrE<; avrTiv w<; ref> A.6ya<rt.
[ . . . ] OL µ,Ev oliv OVTW<; Kat Ota TaVTa<; Ta<; alria<; aTTE
cf>�vaJJTO 1TEpt rij<; at..TJ()Eia<;· E7TEt OE E7Tt TWJJ A.6ywv
µ,Ev DoKE'i rnvra <rvµ,{3aivEw, E7Tt DE rwv TTpayµarwv
µaviq, 1Tapa1TA�<TtOJJ ElJJat TO 8ota,Etv OVTW<;• ov8iva
yap rwv µ,awoµivwv €tE<rravat ro<rowov w<rrE ro Trilp
�JJ Elvat OOKElJJ Kat TOJJ KpV<rTaAAOJJ, af.. A. a µ6vov Ta
KaAa Kat Ta cf>awoµEva Ota <rvv�()Etav, ravr' EJJtot<;
Ota TTJV µaviav ov()Ev OOKEL Dtacf>ipEtv.
1 V7repf3aivoVTE> ELM: v7repf3avre<; FHJVW
R45 ( � DK) Arist. Phys. 8.3 253a32-b2

ro µ,Ev oliv mfvr' fipEµE'iv, Kat rovrov 'TJTE'iv A.6yov
acf>ivra<; TTJV a£<T()1)<TtJJ, appw<rria Tt<; E<TTW Dtavota<;,
Kat 1TEpt OAOV TWO<; aH' OV 1TEpt µipov<; aµcf>t<r{3�T1)
<Tt<;• OVDE µ6vov 7rpo<; TOV cf>v<rtKOJJ, af.. A.a 1Tp0<; 1TrL<Ta<;
Ta<; E1Tt<TT�µa<; W<; elTTElJJ Kat 1Ta<Ta<; Ta<; 86ta<; Ota TO
KtJJ�<TEt xpij<r(}at 1Ta<Ta<;.
R46 ( � DK) Arist. Phys. 1.2 184b25-185a5

TO (-LEV oliv El �JJ Kat aKtJJ1)TOJJ TO c>v <TK01TElJJ ov 1TEpt
cf>v<rEW<; E<TTt <TK01TELv· W<TTTEP yap Kat ref> YEWf-LETPYI
OVKETt A.6yos- E<TTt 7rpo<; TOJJ avEAOJJTa Ta<; apxa<>, at.. !.. '
7/rot ETEpa<; E1Tt<TT�/LT/'> 7} TTa<TWJJ Kotvij<;, OVTW<; OVDE
126
PAR M E N I D E S
sity one and immobile. [ . . . ] Going beyond sensation and
disregarding it on the idea that one ought to follow reason
(logos) , they say that the whole is one and immobile. [ . . ] .
.
S o it is in this way and for these reasons that some peo

ple have made assertions about the truth; but even if this
seems to be the case when what is involved are arguments,
to hold this opinion when what is involved are facts is very
similar to madness. For no madman is so insane as to think
that fire and ice are the same thing, but it is only between
what is beautiful and what seems to be beautiful because
of habit that it seems to some people, because of their
madness, that they do not differ at all.

To say that all things are at rest, and to seek an argu
ment for this, dismissing sensation, is a kind of infirmity
of thought, and the dispute is about the whole and not
about a part: it concerns not only natural philosophy, but
virtually all the sciences and all opinions, since they all
have recourse to motion.

To investigate whether what is is one and immobile is not
to investigate about nature: for just as the geometer no
longer has any argument against someone who denies his
principles, but this [scil. sort of argument] belongs either
to a different science or to a science common to all the
sciences, so too the same thing happens to someone [ scil.
127
T A25) Arist. Gael. 3.1 298bl2-24

oi µEv yap aVTWV oAw<; aVEtAov YEVECT£V Kat cpOopav·
ovOEv yap OVTE yl.yveCTOal. cpaCT£V OVTE cpOel.peCTOat TWV
OVTWV, aHa µovov 8oKEtV i]µ'iv, olov oi 'TT'E pt MEA£CT
CTOIJ TE Kai ITapµevl.8"f/v, ov<;, el Kai TaAAa AEyovrTt
KaAw<;, aH' OV cpvCT£KW<; ye 8e'i voµl.CTat AEyew TO yap
eiva£ aTTa TWV OVTWV ayEVTJTa Kat oAw<; UKtVTJTa µa>..
Aov eCTT£V ETEpa<; Kat TTPOTEpa<; 71 Tij<; cpVCT£Kij<; CTKE
l/Jew<;. eKEtVO£ 8E 8ta TO µ"f/OEv µEv aHo TTapa TYiv TWV
alrTOTJTWv ovCTl.av vTToAaµf3avetv eivat, TotavTa<; 8E
nvai;; voijCTat TTPWTo£ cpvCTE£<;, EtTTep ECTTa£ n> yvwrTt>
71 cppOV"f/CT£<;, OVTW µeTf1veyKav ETTL TaVTa TOV<; eKeWev
A.6yovi;; .
R48 ( ;e DK) Arist. Phys. 1.3 186a22-32

[. . . MEL. RIO] Kat TTpo<; ITapµevl.8'Y/v 8E 0 avTO<;
=
TPOTTO<; TWV A.6ywv, KaL EL T£VE<; aAAo£ elCTLV t8tot· KaL

i] AVCT£<; Tfj µEv on lfiev8Yi> Tfj 8E on ov U"VµTTepal.ve
Ta£, lfiev8Yi> µEv Yi aTTAwi;; A.aµf3ave£ To iJv AEYErTOat,
AeyoµEvov 'TTO AAaxwi;;, aU"VµTTEpaVTO<; 8E OT£, el µova
Ta AEVKa ATJcpOel."f/, CT"f/µal.voVTO<; EV TOV AEVKOV, ovOEv
128
PAR M E N I D E S
who investigates] about principles. For there i s no longer
a principle, if there is only one thing and it is one in this
way. For a principle is [scil. a principle] of something or
of some things.
R47 ( > A25) Aristotle, On the Heavens

Some of them [i.e. of the earlier philosophers] completely
abolished generation and destruction. For they say that
none of the things that are either comes about or is de
stroyed, but that this only seems to us to be the case, like
Melissus and Parmenides, who should not be thought to
be speaking in terms of physics, even if otherwise they
speak quite well. For that certain beings are ungenerated
and in general immobile belongs to a kind of investiga
tion that is different from and anterior to physics. But
since they did not posit anything outside of the substance
of the perceptibles, and since they were the first to think
of natures of this sort, if knowledge or thought were to
exist, they transferred to these realities arguments deriv
ing from over there.
R48 ( -:F. DK) Aristotle, Physics

[ . . . ] The same kind of objection [scil. as against Melissus]
can be made against Parmenides, and other ones if there
are any that are specific. And the solution is in part that it
[i.e. the argument by which being is one] is false and in
part that it is inconclusive. It is false insofar as it supposes
that being is spoken of in only one way, although in fact it
is spoken of in multiple ways; and it is inconclusive be
cause, if one considered only white things, and white
means only one thing, nonetheless the white things would
129
�rrov 7ToA.Aa ra .\EvKa KaL ovx lv· [ . . . J d.\.\a rovro

ITapµ,Evi8TJ> ov7Tw <rvvEwpa.
R49 ( � DK) Arist. Metaph. A3 984bl-4

TWV µ,ev oliv EV µ,6vov1 cf>a<rKOVTWV Elva£ TO 7TaV ov8EVL
<rvvef3TJ T�V TO£aVTTJV a-vvt8E'i:v2 afriav 7TA�V Et apa
ITapµ,Evi8n, KaL rovrrp Kara ro<rovrov o<rov ov µ,6vov
ev d.\.\a KaL 8vo 7TW> rWrww alria., Elva£.
1 µ,01Jo1J om. Ah
Eudemus (R50)
R50 (< A28) Simpl. In Phys. , pp. 1 15. 14-1 16. 1

[ . . . R27] rovro 8€ Et µ,ev d.\.\axov 7Tov yeypacf>i:v
=
OVTW<; <racf>w> Ev8'Y]µ,O<;, OVK exw .\eyEw EV 8e TOt<;

<l>v<rtKo'i:<; 7TEpL ITapµ,Evi8ov ra8E ypacf>Et, f./3 6Jv la-w<;
a-vvayayE'i:v ro Etp'Y]µ,evov 8vvar6v· "ITapµ,Evt8'Y)> Se ov
c/>atVETa£ 8HKVVHV OT£ EV TO ov, ovSe El T£<; avr<i! a-vy
xwp{i<rHE µ,ovaxw> .\eyE<r8at TO ov. [ . . . ] W<T1TEp 8e Et
1Tavrn El'Y] Ta ovrn Ka.\a KaL µ,'Y)Oev El'Y] .\a{3E'i:v a OVK
ea-n Ka.\6v, Ka.\a µ,ev ea-rat 1Tavra, ov µ,�v lv YE ro
Ka.\ov &.Ha 7To.\.\a ( ro µ,ev yap xpwµ,a Ka.\ov ea-rat
TO 8e €mr{i8Evµ,a TO Se on8{i7TOTE), OVTW 8� KaL OVTa
µ,ev 1Tavrn E<rTa£, d.\.\' ovx ev ov8e TO aVTO· ETEpov µ,ev
yap TO v8wp, a.\.\o 8€ TO 1TVp. ITapµ,Evi8ov µ,ev oliv
<ovK ll.v>1 dya<r8Ei'YJ n<; dva/3w1Tt<rTO£<; aKo.\ov8fia-av-
130
PAR M E N I D E S
still b e multiple and not only one. [ . . . ] But Parmenides
did not yet see this.
R49 ( ;t: DK) Aristotle, Metaphysics

Among those who say that the whole is only one, no one
has managed to see this cause [scil. the efficient cause]
except Parmenides, and he does so only insofar as he does
not posit a single cause but in a certain way two [cf. Dl4].
Eudemus (R50)
R50 ( < A28) Eudemus in Simplicius, Commentary on Ar
istotle's Physics
[ . . . ] Whether Eudemus wrote this so clearly somewhere
else, I cannot say. But in his Physics he writes about Par
menides the following (from which probably the preced
ing statement [i.e. the one in R27] can be extracted):
"Parmenides does not seem to demonstrate that being is
[scil. only] one, not even if one were to grant him that be
ing is spoken of in only one way. [ . . . ] Just as, if everything
that is were beautiful and it were not possible to find any
thing that was not beautiful, everything would be beautiful
without the beautiful thereby being just one (in fact it will
be multiple: for colors will be beautiful, activity, and ev
erything else), so too all beings will be beings, without
being one nor the same. For water is one thing, fire an
other. So one should <not> be surprised that Parmenides
I <ovK ilv> Diels
131
ro<; A.6yoi<; Kat inro roiovrwv &:rran1 (JEvro<;, & ov7rw

TOTE omracpe'iro (ovre yap TO 1rOAAaxw<; EAEYEJJ ov
OEt<;, aUa IIA.arwv 7rpWTO<; TO Oi<T<TOJJ elcr�yayEv,
OVTE TO Ka()' avro Kat Kara crvµ,/3E/3YJKO<;) · [ . . . ]" [Frag.
43 Wehrli] .
Three Defenses of Parmenides (R51-R53)

Simplicius Against Aristotle and Other
Predecessors (R51-R52)
R51 ( > Al9) Simpl. In Phys., pp. 36.25-37.8

E7rE£07, 8€ Kat 'Api<rTOTEAOV<; EAE'YXOJJTO<; aKovcr6µ,e()a
ra<; rwv 7rporepwv cpiA.ocr6cpwv 06�a<; Kat 7rpo roil 'Api
crroreA.ov<; 0 IIA.arwv TOVTO cpaivErai 1r0£WJJ Kat 7rpo
aµ,cpo'iv 0 TE IIapµ,Evi8'Y]<; Kat EevocpaVYJ<;, L<TTEoJJ on
TWJJ E7ri1rOAaiorepov aKpowµ,evwv OVTOl KYJ86µ,evoi TO
cpawoµ,EJJOJJ aT01rOJJ EJJ TOt<; A.6yoi<; avTWJJ 8iEA.eyxov
criv, alviyµ,arwow<; 1 Elw()6rwv rwv 7raA.aiwv ra<; eav
rwv a7rocpaivEcr()ai yvwµ,a<;. 8TJAOt 8€ 0 IIA.arwv eav
µ,a,wv ovrw<; rov IIapµ,EviOYJV, &v oiEA.eyxeiv OoKEt,
Kat f3a()eo<; KoAvp,f3YJrov OE'icr()ai A.eywv r-T,v oiavoiav
avrov. Kat 'Api<rTOTEAYJ<; Oe TO f3a()o<; avrov rij<; <TO
cpia<; v7rovowv cpaivErni, orav .>.. ern "IIapµ,Evi8'YJ" 8€
< µ,uA.A.ov f3A.e7rwv >2 EoiKe 7rov A.eyew." Kai ovroi ol'Jv
1rOTE µ,ev TO 7rapaAEAHP,P,EJJOJJ ava1rATJPOVJJTE<;, 1r0TE 8€
1 Kat ante aiviyµ,arw'Sw> hab. DE 2 <µ,aA.Aov f3'11.€-

7rwv> Diels ex Metaph. A5 986b27 (= Rl2)
132
PAR M E N I D E S
has subscribed to untrustworthy arguments: h e has been
deceived by difficulties of a kind that at that time had not
yet been clarified. For no one spoke of the multiple mode,
seeing as Plato was the first to introduce the double mean
ing, nor of the in-itself and of the contingent."
Three Defenses of Parmenides (R51-R53)

Simplicius Against Aristotle and Other
Predecessors (R51-R52)
R51 ( > A19) Simplicius, Commentary on Aristotle's Phys
ics
Since we shall also hear Aristotle refuting the opinions of
earlier philosophers, and, before Aristotle, Plato is seen to
be doing likewise, and, before both of them, Parmenides
and Xenophanes, one must know that these men, in their
care for more superficial readers, refute what seems ab
surd in their writings, given that the ancients had the habit
of revealing their thoughts in an enigmatic way. But it
is clear that Plato, even though he seems to refute Par
menides, expresses his great admiration for him when he
says that his thought requires a deep-sea diver. I And Ar
istotle evidently recognized the profundity of his wis
dom when he writes, "But Parmenides seems to speak
<on the basis of more attentive consideration>" [cf. Rl2].
And therefore these men-while they sometimes corn-
1 In fact Plato does not say this; but others said it about
Heraclitus (cf. HER. R5).
133
TO aawpwr; elpY)µEvov <ra</>Y)Vt,OVT€<;, 7TOTE DE TO €7Tt

TWV VOYJTWV elpY)µEvov wr; µT, Dvvaµevov TOL<; </>v<TtKOL<;
e<f>apµ6rrew DtaKptVOVT€<; wr; E7Tt TWV �v TO c>v Kat
aKtVYJTov A.eyovTwv, 7TOTe DE Tar; evKoAovr; eKDoxar;
Twv Em7ToAatoTepwv 7Tpoava<TTEAAovTer;, ovTwr; eA.ey
xeiv DOKOV<Tt. Kat 7T€tpa<roµe8a TOVTOt<; KaL T,µe'ir; e<f>i
<TTavew ev Ta'ir; 7Tpor; EKa<rTov Tov 'Api<rToTeAovr; avri
A.oyiair;.
R52 (cf. ad Bl, Bl9) Simpl. In Gael., pp. 557. 19-558. 1 7

aH' 0 µEv 'Apt<TTOTEAYJ<;, wr; W o r; avTi/i, 7Tpor; T O <f>ai
v6µevov Ka£ viJv TWV A.6ywv V7TTJVTYJ<T€ 7Tpovowv Tov µT,
TOV<; E7Tt1TOAatoTEpovr; 1TapaA.oyt,e<r8at, oi DE avDper;
EKetvot DtTTT,v V'TTO<Tra<riv V1Tert8evTo, [ . Rl6]. 'TTW r;
. . =
oilv Ta al<rfJYJTa µ6vov ei:vai ITapµevtDY)> v1TeAaµ{Ja

vev 0 7T€pt TOV VOYJTOV TOtavTa </>iAo<ro</>..fi<rar;, ci'TTep
viJv 1TeptTTov e<rn 1Tapaypa<f>eiv; 1Twr; DE Ta ro'ir; voYJ
To'ir; e<f>apµo,OVTa µETTJV€'YK€V f'TT L Ta at<TfJY)Ta 0 xwptr;
µev TT,v lvw<Tiv Tov VOYJTOV Ka£ ovTwr; ovTor; 1TapaDovr;,
xwp£r; DE TT,v TWV al<TfJY)TWV DtaKo<TµY)<TtV evapywr; KaL
µY)DE atiwv Ti/i TOV OVTO<; ov6µan TO al<TfJY)TOV KaAe'iv;
134
PAR M E N I D E S
plete what has been omitted, sometimes clarify what has
been expressed unclearly, sometimes separate what is said
about the intelligibles, on the idea that this cannot apply
adequately to natural objects, as in the case of those who
say that what is is one and immobile, sometimes fore
stall the easy interpretations of the more superficial [scil.
readers]--do not refute except in appearance. And we too
shall endeavor to consider these points attentively with
regard to the arguments that Aristotle advances against
each of them.
R52 (cf. ad Bl, B l9) Simplicius, Commentary on Aris

totle's On the Heavens
But Aristotle, as is his custom, here too has formulated his
response considering the appearance of the words, taking
care not to mislead his more superficial [scil. readers] . Yet
those men [i.e. Parmenides and Melissus] accepted two
kinds of existence [ . . . ] . How then could Parmenides have
supposed "that only the perceptibles exist'' [scil. as Aris
totle claims in R4 7] , given that regarding the intelligible
he gives a philosophical account which it is superfluous to
transcribe now? And how could he have transferred to the
perceptibles what accords with the intelligibles, given that
he taught on the one hand the unification of the intelligi
ble and of what really is and on the other hand the orga
nization of the world, treating these two clearly as separate
matters, and did not think it right to call the perceptible
by the name of being?
135
R53 Plut. Adv. Col. 13

a (cf. ad BIO) 1 1 14B
aA.\' 0 ye ITapµevtS'T]'> OVTE 7TVp avYJpTJKEV ovO' vSwp
ovTe Kp'T)µv(w1 ovTe TToAeti;, wi; <f>TJcrt KwAWTTJ'>, €v Ev
pwTTYJ Kal 'Acriq, KaTotKovµ€vai; [ . D9] .
. . =
1 KpTJµ,vov] K6ap,ov coni. Rasmus
b ( > A34) 1 1 14C-D

E7TEt SE Kat ITA.aTwvoi; Kat "£wKpaTovi; En TTpoTepoi;
crvvel:Sev wi; EXEL n 8ofacrTov � <f>vcrii; EXEt SE Kal
VOTJTOV, EU"Tt 8E TO µEv Sofa<TTOV afN/3awv Kal 7TAa
VTJTOV E!v TTaOecrt TToAAo'ii; Kal µeTa/3oA.a'ii; T<ii <f>Oivetv
Kal avfecrOat Kal 7Tp0<; aA.A.ov aA.A.wi; EXEtV Kal µ'T]8'
aEl 7Tpo<; TOV aVTOV w<TaVTW<; Ti/ alcrO�crEt, TOV VOTJTOV
8' frepov e'lSoi;· EU"T t yap ovA.oµeA.€,. TE Kal aTpeµE<;;
T,8' ayiV'T)TOV [D8.9, with textual variants] W<; aVTO<;
Elp7)KE, Kal oµowv fovr<ii Kal µoviµov EV T<ii eivat,
rnurn crvKo<f>avTwv EK Tiji; </>wviji; o KwAWTTJ'> Kat T<ii
/>�µan 8iwKwv ov T<ii TTpayµan Tov A.6yov aTTAwi;
</>TJ<Tl TTavr' avatpe'iv T<ii �v ov V7TOTt0Ecr0at TOV ITap
"µevt8'T)v. 0 S' avaipe'i µEv ov8eT€pav <f>vcrw, EKaTipq, S'
aTTo8iSov<; TO 7TpocrijKov eli;; µEv T�V TOV EVO<; Kal
OVTO<; l8€av TiOETat TO VOTJTOV, ov µEv W<; aiSwv Kat
a<f>OapTOV �v 8' oµotOTTJTt 7Tpo<; aVTO Kat T<ii µ� Uxe-
136
PAR M E N I D E S
R53 Plutarch, Against Colotes
a (cf. ad BlO)
But as for Parmenides, he abolished neither fire nor water,
nor cliff ( ?) nor, as Colotes claims, the inhabited cities in
Europe and Asia [ . . . ] .
h ( > A34)
But since he [i.e. Parmenides] understood even before
Plato and Socrates that nature possesses one part that be
longs to opinion and another part that is intelligible, and
that the part that belongs to opinion is unstable and errs,
subject to multiple affections and changes, because of
diminution, growth, the different relations of things to
other ones, and the fact that they are never identical for
sensation, not even for the same individual, while the kind
that is intelligible is different-for it is "Complete and
untremhling and unborn" [D8.9], as he himself has
said-and similar to itself and remaining at rest in its be
ing, Colotes, playing the slanderer in what he says and
pursuing the argument at the level of the words and not
of the things, says that Parmenides simply abolishes all
things by positing that being is one. But he [i.e. Par
menides] does not abolish either of the two natures, but
assigns to each one what is appropriate to it: he places the
intelligible in the category of the one and of being (since
he has called being eternal and indestructible, and one by
virtue of its similarity to itself and because it does not
137
<T8at Sia<f>opav 7Tpoa-ayopeU<ra'), els 0€ rY,v aTaKTOV

Kat <f>epoµ,EV1)V TO ai<r01)TOV.
References to Particular Points of the

Cosrrwlogy (R54-R60)
R54 (A33) Clem. Alex. Protr. 5.64.2

ITapµ,evtD1)<; DE o 'EA.eaTTJ<; Oeov<; eia-'l)y�a-arn -rrVp Kat
yljv.
The Cosrrwgonic Divinity (R55)
R55
a (A32) Aet. 1.25.3 (Ps.-Plut.) [?Tept &.vayK1)<>]
ITapµ,eviD1J<; [ . . . ] 1TaVTa KaT' &.vayK'l)V" TTJV avTT/v D'
elvai eiµ,apµ,Ev'l)V Kat DtK1)V Kat ?Tpovoiav Kat Ko<rµ,o
'1Tot6v.
b ( "# DK) Theod. Cur. 6.13

o DE ITapµ,eviD1)<; TTJV &.vayK'l)V Kat D.. aiµ,ova KEKATJKE
Kat 6.tK1)V Kat ITp6voiav.
138
PAR M E N I D E S
admit difference), and the sensible in the category of what
is disordered and in motion.
References to Particular Points of the

Cosrrwlogy (R54-R60)
R54 (A33) Clement of Alexandria, Protreptic
Parmenides of Elea introduced fire and earth as gods.
The Cosrrwgonic Divinity (R55)

R55
a (A32) Aetius
Parmenides [ . . . J : everything happens according to neces
sity; and fate, justice, providence, and the creator of the
world are identical.
b ( � DK) Theodoret, Cure of the Greek Maladies

Parmenides called necessity Divinity (daiman) , Justice,
and Providence.
139
EARLY GRE E K PHILOS OPHY V
Eros (R56-R58)
R56 Plat. Symp.

a (cf. ad Bl3) l 78a-b
To yap Ev Tot<; TrpE0'/3vTaTov Elvai Tov (JEov Ttµ,wv, .ry
o' O<;, TEKµ,�pwv OE TOVTOV' [ . . . ] ITapµ,Evt07J<; OE T7]v
YEVE(J'tv AEyEt [ . . D l6] .
. =
h ( � DK) 195b-c
[Ar.] EYW OE <t>aiOp..A a oµ,oA.oywv TOVTO
ovx oµ,oA.oyw, W<; "Epw<; Kpovov KaL 'la'T/'ETOV &.pxai-
6npo<; E<J'Ttv, &.A.A.a </>7J/Lt VEWTUTOV aVTOV Elvat fhwv
KaL aEL VEoV, Ta OE 'T/'aAata Trpayµ,ara TrEpL 8EOv<;, &
'H<J'toOo<; KaL ITapµ,Evt07J<; A.iyov<J'w, '.AvayKYJ KaL ovK
"Epwn YEYOVEVat, EL EKEtVOt &.A.7J()ij e>.. q ov· ov yap av
EKToµ,at OVOE OEO'/LOL &.H�Awv Eyiyvovro KaL a>.. A a
TroAAa KaL f3iaia, EL "Epw<; Ev avrol:<; .ryv, &.Ha <f>iA.ia
Kat ELp�v"f/, W<J'TrEP vilv, Et ol'J "Epw<; Twv 8Ewv /3a<J't
AEVEt.
R57 (cf. ad B l3) Arist. Metaph. A4 984b23-31

V'T/'O'T/'TEV<J'EtE o' av Tt<; 'H<J'toOov Trpwrov '7JTij<J'at TO
TOtOVTOV, KUV El Tt<; aAAO<; epwTa :ry Em8vµ,iav EV TOL<;
oli<J'tv E87JKEV w<; &.px�v, otov KaL ITapµ,Evt07J<;' KaL
140
PAR M E N I D E S
Eros (R56-R58)
R56 Plato, Symposium
a (cf. ad B l3)
"The fact that he [i.e. Eros] is the oldest among them [i.e.
the gods] is honorable," he [i.e. Phaedrus] said, "and here
is proof of this [ . . . ] 1 As for Parmenides, he speaks of his
birth: [ . . . Dl6]."
=
1 Phaedrus cites here Hesiod, Th. 1 16--1 7 and 120 [ COSM.

=
TU] and Acusilaus 9 B2 DK, for whom Eros was never begotten.
b ( � DK)
[Agathon: ] As for me, although I agree with Phaedrus on
many other points, I do not agree with him on this one,
that Eros is more ancient than Cronus and Iapetus. On the
contrary, I say that he is the youngest of the gods and is
always young, and that the ancient matters regarding the
gods about which Hesiod and Parmenides speak1 came
about because of Necessity and not because of Eros, if
they were speaking the truth. For there would not have
been castrations, enchainments of each other, and many
other deeds of violence, if Eros had been among them, but
instead there would have been friendship and peace, as
there is now, ever since Eros reigns over the gods.
1 This indication regarding Parmenides is without parallel.
R57 (cf. ad B l3) Aristotle, Metaphysics

One might suspect that Hesiod was the first to have sought
this kind of cause [scil. the efficient cause] , or anyone else
who placed love or desire among beings as a principle-
141
yap oilroc; KaracrKeva,wv rT,v roil 1Tavroc; y€vecrw [ . . .

= 016] <Pricrw [ . . . ] 'HcrioSoc; SE [ . . . ] , we; S€ov EV rote;
oilaw V1Tapxeiv nva alriav i}n<; KWrJCTEt KaL crvvatei
ra 1Tpayµ,ara.
R58 (cf. ad Bl3) Plut. Amat. 756E

Sto ITapµ,ev[Sric; Jl-EV a1Tocpaivei TOV "Epwra TWV 'Acppo
Sirric; epywv 1Tpecr{3vrarov EV rii Kocrµ,oyoviq, ypacpwv
[ . . . 016] .
=
A n Epicurean Criticism of the

Cosmotheology (R59)
R59 ( < A37) Cic. Nat. deor. 1 .28

[. . . 015h] in quo neque figuram divinam neque
=
sensum quisquam suspicari potest. multaque eiusdem

monstra, quippe qui bellum, qui discordiam, qui cupi
ditatem, ceteraque generis eiusdem ad deum revocat,
quae vel morbo vel somno vel oblivione vel vetustate
delentur; eademque de sideribus, quae reprehensa in alio
iam in hoe omittantur.
R60 ( < A23) (Ps.-?) Hippo!. Ref l . l l

rov <SE> 1 Kocrµ,ov EcpYJ cp8e[pecr8ai, c[J S E rpo1TqJ, ovK
EL1TEV.
l <8€> Diels
142
PAR M E N I D E S
like Parmenides too, fo r h e says when he i s explaining the
generation of the whole [ . . . 0 16] , and Hesiod [incom
=
plete citation of Th. 1 16-- 1 20 COSM. T l l ] , on the idea

=
that among beings there must be a certain cause that will

move things and bring them together.
R58 (cf. ad B l3) Plutarch, Dialogue on Love

That is why Parmenides asserts that Eros is the most an
cient of the works of Aphrodite 1 when he writes in his
cosmogony, [ . . . 0 1 6 ] .
=
1 It is uncertain whether Parmenides himself gave this name

to the divinity of Dl6.
An Epicurean Criticism of the

Cosmotheology (R59)
R59 ( < A37) Cicero, On the Nature of the Gods
[ . . . ] but in this [scil. heaven that Parmenides calls god in
015b] , no one could suspect either a divine shape or
sensation. And he has many monsters too, for he assigns
to a god war, discord, greed, and the other things of this
sort, which are destroyed by sickness, sleep, forgetting, or
old age; and the same for the stars, which I can omit here
because I have already criticized them elsewhere.

R60 ( < A23) (Ps.-?) Hippolytus, Refutation ofAll the Her
esies
He said that the world will be destroyed, but he did not
say in what way [cf. 062].
143
A Theophrastean Criticism of the

Theory of Cognition (R61)
R61 ( < A46) Theophr. Sens. 4

[ . . . 052] av 8' l<Ta,wcn Tij µJi;n, 1TOTEpov EU"Tal
=
cf>povliv � ov, KUL Tt<; Yi 8ia0E<Tl<;, ov8ev ETl 8iwplKEV

[ . . . ]. oww µev oilv UVTO<; EolKEV a1TOTEµVE<T0ai Tij
cf>auEL Ta <TVµ/3aivovrn 8v<TXEP1i Sia Ti,v V1TOA7Jt/Jiv.

R62 ( > A5) Plat. Soph. 217c

[!il.] TTOTEpov ELwOai; i]8iov avTo<; ETTL <TUVTOV µaKpifi
A.6ycp 8iE(iEvai A.f.ywv TOVTO 0 av €v8Ei(a<T0ai T<p /3ov
A.--q 0fii;, � 8i' €pwT1}<TEwv, ol6v TTOTE KaL ITapµEvi8n
xpwµf.vcp KUL 8iE66vn A.6yov<; TTayKaAOV<; 1TUPEYEVO
µ'Y]V €yw vfoi; wv, EKEivov µ6.A.a 8+, TOTE ovToi; 1TpE
a/3Vrov;
R63 ( ;e DK) Sext. Emp. Adv. Math. 7.7

ITapµEvt87J<; 8€ OVK av 86(ai T{j<; 8iaAEKTLK7j<; aTTEtpw<;
EXHV, E7TEt7TEp TTaAiv 'Api<TTOTEA'Y]<; TOV yvwpiµov av
TOV Z1}vwva 8iaAEKTLK{j<; apx'YJYOV V1TELA7Jcf>Ev.
144
PAR M E N I D E S
A Theophrastean Criticism of the
Theory of Cognition (R61)
R61 ( < A46) Theophrastus, On Sensations
[ . . . ] But for the case in which these two [scil. the hot and
the cold] are in equality in the mixture, he no longer indi
cates at all whether there will be thought or not, and what
will be the corresponding condition [ . . . ] . Thus he himself
seems to remove by this statement [scil. that in certain
cases one of the contraries taken on its own has sensation]
the difficulties that result from his hypothesis.

R62 ( > A5) Plato, Sophist
[Socrates speaking to the stranger from Elea:] When you
want to explain something to someone, is it your habit to
explain it by yourself alone in a long speech, or by means
of questions-as once, when I was present, Parmenides
made use of them and worked out some very fine argu
ments; I was young, and at that time he was very old.
R63 ( � DK) Sextus Empiricus, Against the Logicians

Parmenides would not seem to be inexperienced in dia
lectic, since Aristotle in turn considered that his compfUl
ion Zeno was the founder of dialectic [cf. ZEN. R4] .
145
Attributions of Zenonian Arguments to

Parmenides (R64-R65)
R64 (< Al) Diog. Laert. 9.23 (cf. 9.29)

KaL 7TpwTo<; EpwTij<rni Tov 'Axi.\.\ia .\6yov, w<; <'Paf3w
pl.vo<; Ell IIanoOa7T?) t<nopi� [Frag. 80 Amato] .
R65 ( � DK) Simpl. In Phys., p. 139.24-27

0 J.LEVTOt IIopcf>vpw<; Kal TOil EK Tij<; OtXOTOJ.Lta<; .\6yov
IIapµ,Evioov cf>7JcrLv Elvai €v To Clv EK TaVT7J<; 7THpwµ,e
vov OEiKV-Uvai. ypacf>Ei OE ovTw<;· [Frag. 135F Smith]
"frEpo<; OE �v .\6yo<; T0 IIapµ,Evion 0 Ota Tij<; OtXOTO
µ,ia<; oloµ,Evo<; OHKvVVat TO Clv €v Elvai µ,6vov KaL
TOVTO aµ,EpE<; Kal aoiaip€TOIJ [ . . . ] . "
R66 ( > A4) Phot. Bihl. 249, p. 439a35-38 Bekker

Tij<; OE .\oyiKij<; CT7TEpµ,arn Karaf3a.\iiv avT0 Z'ljvwva
KaL IIapµ,EvtO'T}V Tov<; 'E.\Earn<;· KaL oi'iToi OE Tij<; IIv
OayopEiov �crav OtaTpif3ij<;.
R67 (A4) Iambi. VP 166

[ . . . ] Kal 7T€pl TWV cf>vcrtKWV OCTOt nva J.LV€tav 7T€7TOt'T]
l!Tat, 7TpwTov 'Eµ,7TEOoK.\€a Ka'i IIapµ,EviO'T/v Tov 'E.\Ea
T'TJ" 7Tpocf>Epoµ,Evoi royxavovcrw [ . . . ] .
146
PAR M E N I D E S
Attributions of Zenonian Arguments to
Parmenides (R64-R65)
R64 ( < Al) Diogenes Laertius
He was the first person to raise the question of the argu
ment of Achilles [cf. ZEN. Dl5a], as Favorinus reports
in his Miscellaneous History.
R65 ( � DK) Simplicius, Commentary on Aristotle's

Physics
Porphyry says that the argument of dichotomy [cf. ZEN.
Dl4] too belongs to Parmenides, who was trying to dem
onstrate on this basis that being is one. He writes as fol
lows: "Parmenides had another argument, the one by
means of dichotomy, which aims to show that being is only
one and that it is without parts and indivisible [ . . . ] ."

R66 ( > A4) Photius, Library
Zeno and Parmenides, the Eleatics, sowed the seeds of
logic for him [i.e. Plato] ; these men too belonged to the
Pythagorean school.
R67 (A4) Iamblichus, Life of Pythagoras

[ . . . ] among those [i.e. the Pythagoreans in Italy] who
became celebrated for natural philosophy, Empedocles
and Parmenides of Elea are distinguished first of all [ . . . ] .
147
R68 ( < Al) Diog. Laert. 9.23

Ka"i SoKe'i 7rpwTO<; Tre</JwpaKevai rov avrov Etvai dEo-Tre
pov Ka"i <Pwo-cp6pov [ . . . cf. D22]· oi S€ IIv8ay6pav·
KaAA.iµaxo<; Se <PTJ<Tt µT/ ELVat avrov TO 1r0t'Y}µa.
R69 ( < A48) Aet. 4.13.10 (Stob.) [7rep"i opao-ew<;]

evioi Ka"i Ilv8ay6pav ri) S6tn TaVTYJ o-vvemypa</Jov
o-w, are sri f3e{3atWTTJV TWV µaO'Y}µaTWV· Kat 7rpo<;
rovrqi IIapµEviS'Y/v Eµcpaivovra TOvro Sia rwv TrOt'Y}µa
rwv.
R70 ( ;t: DK) Ps.-Ceb. Tab. 2.2

aAA.a tevo<; Tt<; TraAat 1rOTE a</JtKETO Swpo, avT/p €µ
</Jpwv Kal Seivo<; 7rEpt o-ocpiav, A.6yqi TE Kal epyqi Ilv
Oay6pei6v nva Ka"i IIapµeviSewv E'TJAWKW<; {3fov
[. . .] .
R71 ( ;t:DK) Clem. Alex. Strom. 5.59.6

o r' 'EA.eaT'YJ'> IIapµeviSTJ'> o µeya<; Sinwv elo-YJye'irni
SiSao-KaAiav oSwv 6'Se TrW<; ypa</Jwv [ . .. = D4.29-30,
with textual variants] .
148
PAR M E N I D E S
R68 ( < A l ) Diogenes Laertius
He seems to have been the first person to have discovered
that the evening star and the star that brings the light are
the same [ . . . ] ; but others say that it was Pythagoras. But
Callimachus says that the poem [scil. of Parmenides] is not
by him [i.e. probably: Pythagoras] .
R69 ( < A48) Aetius

Certain people attach the name of Pythagoras too to this
opinion [i.e. that of Hipparchus regarding the mechanism
of vision] as being the authority for scientific knowledge;
and besides him, Parmenides, who states this in his poem. 1
1 Hipparchus thought, in the tradition of Plato's Timaeus, that
visual rays depart from the eyes "like hands." Nothing of this sort
is preserved among the verses of Parmenides.
R70 ( � DK) Ps.-Cebes, The Tablet

A long time ago, a stranger arrived here one day, an intel
ligent man and expert in wisdom, who pursued in word
and deed a certain Pythagorean and Parmenidean way of
life [ . . . ] .

R71 ( � DK) Clement of Alexandria, Stromata
The great Parmenides of Elea introduced the doctrine of
the two roads [i.e. that of the revealed truth of the New
Testament and the initiation for the whole coming from
the Old Testament] , when he wrote as follows: [ .
D4.29-30] .
149
EARLY G RE E K PHILOS OPHY V
R72 (cf. ad B4) Clem. Alex. Strom. 5. 15.5--16.l

aHa Kal Ilapµ,EvtO'T]<> EV Tif:> aVTOV 7TotT,µ,an 7TEpl Ti/'>
'EA.7Tt00'> alvurcroµ,EVO'> Ta TOtaVTa AeyEL· [ . .. D IO] .
=
€?TEL Kal 0 EA'TTL ,wv, Ka8<i7TEp 0 'TT LCTTeVwv, rip vi> Opft
Ta vo'TJTa Kat Ta µ,eA.A.ovTa.
The Rarity of the Text of Parmenides in the

6th Century AD (R73)
R73 (A21 ) Simpl. In Phys., p. 144.25-28

Kat Et T<f:l µ,� OoKw yA.foxpo<>, T,8ew<> ll.v Ta 7TEpt Tov
evo<> ovTo<> fo'T/ Tov Ilapµ,Evioov µ,'T)OE 7ToAAa ovra
Tol.<TOE ml.<> V7Toµ,vfiµ,a<Tt 7Tapaypa1/Jatµ,t Ota TE r�v
7Tt<Triv Twv v7T' f.µ,ov A.qoµ,evwv Kat Ota r�v <T7Tavw
rov Ilapµ,EvtOEiov <TVyypaµ,µ,aro<>.
150
PAR M E N I D E S
R72 (cf. ad B4) Clement o f Alexandria, Stromata
But Parmenides too in his poem refers allegorically to
Hope when he says, [ . . DIO], since the man who
. =
hopes, like the one who believes, sees intelligible things

and future ones with his mind.
See also R37
The Rarity of the Text of Parmenides in the

6th Century AD (R73)
R73 (A2 1 ) Simplicius, Commentary on Aristotle's Physics
And without wanting to seem overly insistent to anyone, I
would like to cite in this commentary Parmenides' verses
on the One that is-they are not many-both in order to
make what I say more plausible and because of the rarity
of Parmenides' text.
151
20 . Z E N O [ ZE N . ]
If we combine the indications furnished by the chronog

rapher Apollodorus of Athens and those that can be de
rived from Plato's Parmenides-however uncertain the
historical exactness of these latter might be-we can con
clude that Zeno, a citizen of Elea like his teacher Par
menides, was born around 5041500 BC. The ancient tradi
tion records his attachment to his city (which may lend a
particular significance to his visit to Athens in the company
of Parmenides to attend the Panathenaic festival), his ad
miration for Pericles, and his opposition to tyranny.
Plato states that his treatise was composed of a series
of arguments intended to defend Parmenides' thesis on
the unicity of being, arguments whose particular character
was that they did not offer a positive demonstration (of the
sort found in Melissus) but instead developed the aporias
inherent in the contrary hypothesis of plurality, in order
to demonstrate its impossibility by reason of the contra
dictory conclusions deriving from it. Other arguments of
Zeno's refuted the existence of movement (four, according
to Aristotle, see D l , Dl4-Dl9) and of place (Dl3). In
late sources (Proclus, D2; Elias, D3), the total number of
arguments increases to forty.
The procedure adopted by Zeno involves a novelty that
Aristotle identified in making Zeno the inventor of dialec
tic, that is, a technique of contradictory argumentation in
153
which the starting point is found not among premises that
are necessary or have been demonstrated previously but
among reputable opinions. It is also on this basis that cer
tain scholars, who have ancient antecedents, have been
able to interpret Zeno's intention not as the indirect de
fense of Parmenides but as a skeptical nihilism deriving
from the possibility of arguing legitimately in favor both
of a thesis and of its contrary. The existence of an argu
ment apparently directed not against multiplicity but
against unity (see Rl0-Rl5) has been read in this way. In
any case, the influence of Zeno's arguments has been im
mense, if only by reason of the refutations that philoso
phers have been obliged to seek for them (beginning with
Aristotle, in the exposition of his doctrine of the continu
ous in Books 4 and 6 of his Physics), but it is due less to
the philosophical position he defended than to the logical
challenges that his paradoxes posed. Modern theoreti
cians of mathematics and physics have continued to find
these interesting.
B I B LI O G R A P H Y
Editions
M. Untersteiner. Zenone. Testimonianze e frammenti,
(Florence, 1963).
Studies
M. Caveing. Unon d'Elee: prolegomenes aux doctrines du
continu. Etude historique et critique des fragments et
temoignages (Paris, 1982).
154
ZENO
See also, i n the introduction to Parmenides, the works of
G. Calogero and of P. Curd.
O U T L I N E OF T H E C H APTE R
p
Chronology (Pl-P3)
Parmenides, Zeno's Intellectual Father and Lover (P4-
P5)
Zeno at Athens (P6-P8)
His Visit to the Great Panathenaic Festival (P6)
Zeno and Pericles (P7-P8)
Character (P9-P10)
Emoluments (Pl l)
A Story of Injustice (P12)
The Philosopher and the Tyrant (P13-P16)
Another Apothegm (P1 7)
Iconography (P18)
D
Writings (cj. R2, R35-R36)
The Number of Zeno's Arguments (Dl-D3)
The Contents of the Arguments Preserved (D4-D19)
Arguments Against Plurality (D4-D12)
The First Argument: Similar and Dissimilar (D4)
Argument by Magnitude: Small and Large (D5-
Dl O)
Limited and Unlimited (Dl l)
A Corollary? The Grain of Millet (D12)
Argument Against the Existence of Place (D13)
Arguments Against Motion (D14-D19)
155
First Argument, Called That of Dichotomy (D14)
Second Argument, Called Achilles (D15)
Third Argument, Called That of the Arrow (D1 6-
D1 7)
Fourth Argument, Called That of the Stadium
(D18-D19)
R
The First Mention of'Zeno (cf. DOX. T7)
Attested Writings about 'Zeno (Rl)
The Intention of'Zeno's Text: The Defense of Parmenides
(R2)
The Dialectician (R3-R9)
From Eleatism to Dialectic (R3-R5)
Antilogy (R6)
'Zeno's Amphoteroglossia and Its Interpretations (R7-
R9)
The One as a Problem and Its Interpretative Conse
quences (R10-R15)
The Interpretation of Eudemus and of Alexander
(RlO)
Simplicius' Hypotheses (Rll-R13)
Interpretative Consequences (R14-R15)
Nihilist (R14)
Proto-Skeptic (R15)
Criticism of'Zeno's Arguments (R1 6-R27)
Theoretical Refutations (R1 6-R26)
Aristotle's Criticisms (R1 6-R21)
The Argument of the Grain of Millet, D12
(R16)
The Arguments about Motion (R1 7-R20)
156
ZENO
Against the First Argument (D14, Dichot
omy) (Rl 7-Rl 8)
Against the Second Argument (D15, Achil
les) (Rl9)
Against the Third Argument (Dl 6-Dl 7,
The Arrow) (R20)
Against the Fourth Argument (D18-Dl9,
The Stadium) (R21)
Peripatetic Criticisms of the Argument on Place,
Dl3 (R22-R23)
Arguments about the One: Peripatetic Solutions
(R24-R26)
Practical Refutations: The Cynics (R27)
Positive Uses of Zeno's Arguments (R28-R34)
The Platonic Tradition (R28-R29)
Plato's Parmenides Inspired by Zeno's Arguments
(R28)
The Neoplatonists (R29)
The Xenocratean Tradition (R30-R31)
Megarians and Related Figures (R32-R34)
Suspect Reports (R35-R39)
Alleged Titles and Characterizations ofZeno's Books
Derivingfrom the Interpretation of His Arguments
(R35-R36)
A Doxographical Inference (R37)
A Theologization of the One (R38)
An Erroneous Attribution (R39)
157
ZENO [29 DK]
Chronology (Pl-P3)
PI
a (< Al) Diog. Laert. 9.29
fiKµ.a'E OE oiiro<; Kara rYiv EvarYJv1 < Kat €{38oµ,YJKO
<nYiv >2 'O'll.vµ.1TlaOa [= Apollod. FGrHist 244 F30] .
1 €vd.r71v B: (}' P1 (Q): om. F
Aldobrandinus
b (< A2) Suda Z.77
Z-i)vwv, TEAEvrnyopov, 'EAEarYJ>, </nAocro<fm> rwv Ey

yi,6nwv ITv0ay6pq. Kat liYJµ.OKptTq> Kara TOV<; xp6-
IJOV<; (�v yap E1Tt rfi> OYJ 1 '0Avµ.1Tla0o<;) [ . . . ] .
P2 (< A3) Eus. Chron. (Hier. Chron. , p. 1 1 1 .23)

[ad 01. 81.1] Zeno [ . . . ] agnoscitur.
01. 81.1] vel 81.2 mss. quidam
158
ZENO
Chronology (Pl-P3)
PI
He attained his full maturity in the < 7 >9th Olympiad [ =
464/60] .
b (< A2) Suda

Zeno of Elea, son of Teleutagoras, one of the philosophers
chronologically close 1 to Pythagoras and Democritus. For
he lived during the 78th Olympiad [ 468/64].=
1 If this indication is not erroneous, it must be understood

very broadly, as referring to an 'epoch.'
P 2 (< A3) Eusebius, Chronicle

[Olympiad 8 1 . 1 = 456] Zeno [ . . . ] is recognized.
159
P3 ( � DK) al- S ahraziin, Nuzhat al-arwa� wa-raw<f,at al

afra�, p. 32.40 Rosenthal
Parmenides, Zenos Intellectual

Father and Lover (P4-P5)

Z-r/vwv 'EA€ar17•;. rovrov A7ToH68wpo<; <f>17a-tv [FGrHist
244 F30a] Elvat f.v XpovtKo'i<;1 <f>va-Et µ,ev TEAEvra
yopov, (Ha-Et 8€ ITapµ,Evt8ov.
1 post XpoviKols hab. mss. 7TVP"f/TO� rov 8€ Ilapµ,Evill"f/v,
sec!. Rossi: rov 8€ Ilapµ,Evi8Y/v Ilvp"f/TO� post Ilapµ,Evillov add.
Karsten
P5
a ( < All) Plat. Parm. 127b
[. . .] KaL AE"(E<TBat avrov 7Tat8LKa TOV ITapµ,€vt8ov
"(E"(OVEVaL.
h (Al l ) Athen. Deipn. l l . l l3 505F

TO 8€ 7Tavrwv <TXETALWTarov 1 KaL ro Et7TEtV ov8Eµ,tiis
KaTE7TEL"(OV<T1]'> XPEta<; on 7Tat8tKa "(E"(OVOL rov ITap
f.LEVt8ov Z-r/vwv 6 7TOAtT17<; avrov.
l <rXETAU;,TEpov A, corr. Musurus
160
ZENO
P 3 ( � DK) al- S ahrazi1rl, The Pleasure Place of Spirits and
the Garden of Rejoicing, entry on "Zeno"
He died at the age of seventy-eight years.1
1 Translated by Germana Chemi.
Parmenides, 'Zeno's Intellectual

Father and Lover (P4-P5)
Apollodorus says in his Chronicles that he was by nature
Teleutagoras' son but by adoption Parmenides'.
P5
a (< All) Plato, Parmenides
[ . . . ] It was said that he had been Parmenides' beloved.
b (Al l ) Athenaeus, Deipnosophists

The most shameful thing of all is that he [i.e. Plato] says,
without being compelled by any necessity, that Parmen
ides' fellow citizen Zeno was his beloved.
161

P6 (< All) Plat. Parm. 127a-c

[KE.] E4'Y/ 8€ 8� 0 'Avn4>wv AEYEtV TOV IIv8o8wpov on
a4>iKOLVTO 1TOT€ Et<; IIava8�vaia TU µ,eyaA.a Z�vwv TE
Kat IIapµ,evi871<> [ . . . cf. PARM. P4] . Z�vwva 8€ Eyyv<;
Twv1 TETTapaKOVTa TOTE elvai, evµ,�KY/ 8€ Kat xapievTa
l8e'iv [ . . . P5a] . KarnA.veiv 8€ avTov<; Eq,Y/ 1Tapa Tif>
=
IIv8o8wp· ol 8� Kat

a4>iKECT8ai TOV TE °'i.wKpUTY/ Kat aA.A.ov<; nva<; µ,er'
aVTOV 1TOAAOV<;, Em8vµ,ovvTa<; aKOVCTUL TWV TOV Z�vw
VO<; ypaµ,µ,aTWV--TOTE yap avTa 1TpWTOV im' EKEivwv
Koµ,icr8ijvai-°'i.wKpaTY/ 8€ elvai TOTE crq,o8pa vfov.
i Tow CW: i.rwv BT
P7 ( < A4) Plut. Per. 4.5

8i�Kovcre 8€ IIepiKA.i}<> Kat Z�vwvo<; Tov 'EA.eaTOv [ . .
= R6] .
P8 (Al 7) Plut. Per. 5.3

[ . . ] TOV<; 8€ Tov IIepiKAEov<; T�v creµ,voT71Ta 8otoKo-
.
1Tiav TE Kat Tvq,ov a1TOKUAOVVTU<; 0 Z�vwv 1TapEKUAEi

Kat avTov<; n TOLOVTO 8otoK01TEtv, w<; Tij<; 1Tpocr1Toi+
crew<; avTij<; TWV KUAWV V1T01TOLOVCTY/'> nva A.eA.7180TW<;
'ijA.ov Kat crvv�8eiav.
162
ZENO
P6 ( < All) Plato, Parmenides
[Cephalus:] Antiphon reported that Pythodorus had said
that Zeno and Parmenides once came to the Great Pana
thenaic festival [ . . . ] . Zeno was near forty at that time, tall
and attractive in appearance [ . . . ] . He said that they stayed
at Pythodorus' house outside the city walls in the Kera
meikos; it was there that Socrates went together with
many others desiring to hear what Zeno had written-for
this was the first time that they had brought the book with
them. Socrates was very young at the time. 1
1 See the note on PARM. P4.

P7 ( < A4) Plutarch, Pericles
Pericles also studied with Zeno of Elea [ . . . ] .
P8 (Al 7) Plutarch, Pericles

[ . . . ] those who criticized Pericles' solemnity as being an
ambition for glory and mere vanity Zeno called upon to
be ambitious themselves for this kind of glory, since he
thought that the very imitation of fine things gradually
produces, without being noticed, a zeal for them and a
habit.
163
Character (P9-P10)

yiyove 8€ avY,p yevvatOTaTO'> KUL EV </>iAoCTo</>tq. KUL EV
1TOAtTEtq,. <f>iperai yovv avTov (3i(3/... l,a 1TOAAij<> CTvvi
CTEW'> yiµ,oVTa.
PIO ( < Al) Diog. Laert. 9.28

yiyove 8€ Ta TE aHa ayaOo., 0 Z1)vwv, aHa KUL V1TE
po1TTtK0'> Twv µ,Ei,ovwv KaT' tCTov 'HpaKA.ehcp· Kai yap
oijTO'> TY,v 7rpoTEpov µ,ev 'Ti/...71 v,1 VCTTepov 8€ 'EA.fav,
wKaiwv ol'!CTav aTTOtKtav, avTov2 8€ 1TUTpi8a, 1TOAtv
EVTEAij KUL µ,6vov av8pa<> ayaOov<> TpE</>Eiv E1TtCTTaµ,i
V7JV, 1jya1T7JCTE µ,a/... A. ov Tij<> 'A871vatwv µ,eya/... avxfo<>,
OVK E1Tt871µ,1)CTa<> Tel 7TOAAa3 1Tp0'> UVTOV'>, a!.. /... ' avToOi
Kara(3wv<>.
1 'TD,Y/v Casaubon: VAYJV mss. 2 avrov mss., corr. Cobet

3 ra 7Tol\A.a mss.: 1Twµ,a.\.a Diels
Emoluments (Pl l)
Pll ( < A4) (Ps.-?) Plat. Ale. 1 1 19a

[ . . . ] ITv868wpov Tov 'ICToA.6xov Kai KaA.A.tav Tov Ka/...
A.ia8ov, i1v €KaTepo<> Z1)vwvi €KaTov µ,va<> TEAECTa<> CTo
</>o<> TE Kai f.H6yiµ,o<> yiyovev.
164
ZENO
Character (P9-Pl 0)
He was a man of great nobility both in philosophy and in
politics. For books of his full of much intelligence are in
circulation.1
1 The plural may imply the existence of apocryphal writings
(cf. R35-R36). On Zeno's political nobility, see Pl3-Pl6.
PIO ( < Al) Diogenes Laertius

Zeno was a fine man in other regards, but he was also
disdainful of the great, exactly as Heraclitus was [cf. HER.
P9] . For he loved his own country-at first called Hyele,
then Elea, a colony of the Phocaeans, a simple town that
knew how to do nothing other than to raise fine men
more than the splendor of Athens; he did not travel there
often, but passed his whole life in the same place.
Emoluments (Pl l)
Pl l ( < A4) (Ps.-?) Plato, First Alcibiades
[ . . . ] Pythodorus, son of Isolochus, and Callias, son of
Calliades, became wise and famous because they had each
paid a hundred minas to Zeno.
165
Pl2 (AS) Arist. Rhet. 1 . 12 1372b3-5

[ . . . ] Kal al<; rovvavriov TU JLEV aOtKY,µara Et<; E7TalVOV
Ttva, olov el uvvif3YJ aµa nµwpY,<rau()ai V1TEp 1Tarpo<;
� µ7]rpo<;, w<r1Tep ZY,vwvi [ . . . ] .
The Philosopher and the Tyrant (P13-P16)
Pl3 (A6) Diod. Sic. 10.18.2-6

[2] OTL rvpavvovµ€.v7] <; rfj<; 1TarpiOo<; V1TO N eapxov
<rKAYJpw<;, f.m(3ovAT/v Kara roil rvpavvov <TVveurY,
<raro. 1 KaracpavT/<> OE yev6µevo<;, Kal Kara ra<; f.v raL<;
(3auavoi<; d.vayKa<; oiepwrwµevo<; V1To roil Neapxov
rive<; .ryuav Ol <TVVELOOTe<;, wcpeAov yap, EcpYJ<rev, W<T1Tep
rfj<> yAwTTTJ'> elµi Kvpio<>, ovrw<; v1Tfjpxov Kal roil
uwµaro<;. [3] roil OE rvpavvov 7ToAv µaAAov raL<> (3a
<ravoi<; 1Tpo<remreivavro<;, o ZY,vwv µ€.xpi µiv rtvo<;
OteKapr€.pei· µera OE TaVTa <T1Tevowv a7ToA.v()fjvai 1TOTe
rfj<; d.vayKYJ<; Kal aµa nµwpY,uau()ai TOV Niapxov,
E1TevoY,uar6 n roioilrov. [4] Kara rT/v f.mrovwraTYJV
E1Ttra<riv2 rfj<> (3auavov 7TpO<r7TOLYJ()ei<; f.voioovai rT/v
ifroxT/v TaL<; aAyYJOO<rtv aviKpayev, avere, f.pw yap 7TU-
1 KarecrT'ljcra-ro ms., corr. Dindorf 2 E7Ti<TTauiv ms.,

corr. Valois
166
ZENO
Pl2 (A5) Aristotle, Rhetoric
[ . . . ] and those whose unjust actions are considered praise
worthy, as for example if it happens that at the same time
one takes vengeance for one's father or mother, as in the
case of Zeno [ . . . ] .1
1 Aristotle is listing situations in which one does not hesitate
to commit an unjust action. His reference to Zeno seems likely to
be to the philosopher; the circumstances to which he is alluding
are unknown.
The Philosopher and the Tyrant (P13-P1 6)1

1 This episode is reported (with variations) by a number of
other authors (Diogenes Laertius, Plutarch, Clement of Alexan
dria, Philostratus).
Pl3 (A6) Diodorus Siculus

[2] Because his country was ruled harshly by the tyrant
N earchus, he organized a conspiracy against the despot.
But he was discovered, and when he was interrogated
under the constraint of torture regarding the identity of
his accomplices, he said, "If only I were master of my body
as I am of my tongue" [cf. Pl5] . [3] The tyrant increased
the torture greatly, but Zeno held out for a while; but then,
wanting to be freed from the pain and at the same time to
be avenged upon Nearchus, he had the following idea: [ 4]
when the torture reached its greatest intensity, he pre
tended that he was dying because of the pain and cried
out, "Stop! I will tell you the whole truth." And when they
167
<rav a)1:ry8Eiav. W<; S' dvfjKav,3 Y,tiw<rEV avrov aKOV<rai

Kar' lSiav 1Tpo<rEA.86vm· 7To/... A. a yap Elvai rwv A.€yE
<r8ai f.LEAAOVTWV &, <TVVOL<TH TYJpE'iv EV a1Topp�Tqi. [5]
TOV Se ropavvov 7TpO<rEA.8ovTO<; a<rµ,€vw<; Kat rYJV
aKoi,v r<ii <TToµ,an 1Tapa{3aA.6vro<;, 0 Z�vwv TOV Svva
<TTOV 1TEpixavwv TO oil<; EV€7Tpi<rE TOl<; oSov<ri. TWV Se
V1TYJPETWV mxv 1Tpo<rSpaµ,6vrwv, Kat 1Tn<rav r<ii f3a
<ravi,oµ,€vqi 1Tpo<r<f>EpOVTWV nµ,wpiav El<; TO xaA.a<rai
ro Sfjyµ,a, 7To/...v µ,nA.A.ov 1Tpo<rEvE</>vETo. [6] r€A.o.; S' ov
Svvaµ,Evoi TavSpo<; viKfj<rai r,Y,v Eviflvxiav, 1TapEKiVTYJ
<rav4 aVTOV l'.va Sil.YI TOV<; oSovTa<;. Kat TOWVT<f:l TEXV�
µ,an TWV dA.yYJS6vwv a1TEAvBri Kat 1Tapa TOV ropavvov
r,Y,v EvSExoµ,€vYJV €A.a/3E nµ,wpiav.
3 avi)Kav Reiske: avijKEV ms. 4 trapEKEVTTJCTav Dohner:
trapEKUAECTav ms.
Pl4 (< Al5) Elias In Cat., p. 109. 12-15

[ . . . R9] EpWTYJ8Et<; yap oiiro<; 1TOTE V1TO TOV ropavvov
=
rivE<; El<riv oi µ,aA.i<rra f.7Tif3ovA.EvovTE<; rfi ropavviSi

avrov, TOV<; Sopv<f>opov<; eSEitEv· 0 Se 7TEL<T8Et<; Kat
avEAWV avrov<; SiE<f>OapYJ· dyaBov yap EVOf.LL<TE TO ijJEv
<rarrBai Sia r,Y,v roil rvpavvov dvaipE<riv.
Pl5 (Al9) Tert. Apol. 50.9

Zeno Eleates consultus a Dionysio quidnam philosophia
praestaret, cum respondisset: "impassibilem fieri,"1 fla
gellis tyranni subiectus2 sententiam suam ad mortem us
que signabat.
168
ZENO
had stopped, h e told him to come close t o him s o that he
would be the only one to hear: for many of the things that
he was going to say would be better kept secret. [5] The
tyrant was pleased and, coming close to him, placed his
ear beside the mouth of Zeno, who seized the despot's ear
with his teeth and bit it. The servants ran up quickly and
inflicted all kinds of further suffering upon the tortured
man in order to make him stop biting, but instead he bit
all the more firmly. [6] In the end they were unable to
overcome this man's courage, and they stabbed him to
death to make him loosen his bite. And it was by this
stratagem that he was freed from his pains and took the
vengeance he could upon the tyrant.
PI 4 ( < Al5) Elias, Commentary on Aristotle's Categories

[ . . . ] For when he was asked one day by the tyrant who were
the people who were conspiring most again his tyranny, he
indicated the bodyguards; the other was convinced, killed
them-and was assassinated. For he thought it was a good
thing to tell a lie in order to overthrow a tyrant.
Pl5 (Al9) Tertullian, Apology

When Dionysius asked Zeno of Elea what it was that phi
losophy could provide, he answered, "to become indiffer
ent to suffering"; when he was condemned by the tyrant
to be whipped, he set a seal upon his opinion to the point
of death.
1 impassibilem fieri F: contemptu mortis inpassibilis S, con

temptum mortus inpassibilis vulg. , contemptu mortis impassibi
lem fieri coni. Haverkamp 2 subiectus F: obiectus vulg.,
abiectus dett.
169
Pl6 (A20) Stob. 3.7.37

Z-i)vwv o 'EA.EliT71> vwo rnv Tvpavvov rnpE{3A.ovµ,Evo-:,
oww-: Etwot TOV> crvvwµ,oTa» "El yap 1jcrav," EtwEv,
"<ovK &v>1 frvpavvEi>."
1 (OVK av> Meineke
Another Apothegm (Pl 7)
PI 7 ( < Al) Diog. Laert. 9.29

TOVTOV cf>acrt AotOopovµ,EVov ayavaKT'ijcrat· alnacraµ,i
vov oi nvo>, cf>avai· "f.av µ,Y, A.oioopovµ,Evo-: 1 wpocr
woiwµ,ai, ov8€ E7ratvovµ,EvO<; alcrO-i)croµ,ai."
1 µ,T, A.oioopovµ,evo> BP1<1>h: µ,T, om. F 1 , expunxit P": A.oioo
povµ,evo> ,,,r, Junius: AOtOopovµ,EVO> ,,,r, < axfH/vai> Marcovich
170
ZENO
Pl6 (A20) Stobaeus, Anthology
When Zeno of Elea was tortured by the tyrant so that he
would name his accomplices, he said, "If there were any,
you would not be tyrant."
Another Apothegm (P1 7)

P l 7 (< Al) Diogenes Laertius
They say that when he was vilified he became very angry;
and when someone criticized him, he said, "If I do not
pretend [scil. to be angry] when I am vilified, then I will
not notice either when I am being praised" [ cf. EMP.
P28a] .
Iconography (P18)
Pl8 ( -:j;. DK) Richter I, pp. 108-9; Koch, "Ikonographie,"
in Flashar, Bremer, Rechenauer (2013), 1.1, p. 222.
171
ZENO [29 DK]
Writings
Cf. R2, R35-R36
The Number of Zeno's Arguments (Dl-D3)
DI (< A25) Arist. Phys. 6.9 239b9-l l

rfrrnpec; o' EL<TtV Ot A.6yo i 7rEpt KWry<TEW<; Z'fivwvo<; Ot
7rapf.xovrec; rac; Ov<TKoAiac; ro'ic; A.vov<Tw.
D2 (< Al5) Procl. ln Parm., p. 694.17-19

7roAAwv Oe elp71µhwv V7ro rov Z'fivwvo<; A.6ywv Kat
rerrapaKovra ovrwv 1 7ravrwv, Eva rwv 7rp wrwv o �w
Kpar71c; U7rOAa/3wv a7rope'i 7rpo<; airr6 v [ . . . ] .
1 ovrwv Steel ex Moerbeke (entibus): rwv A�
D3 (< Al5) Elias in Cat. , p. 109. 15-20
172
ZENO
D
Writings
Cf. R2, R35-36
The Number of 'Zeno's Arguments (Dl-D3)

DI ( < A25) Aristotle, Physics
There are four arguments by Zeno about motion [ cf.
D 14-D 19], which present difficulties for those who try to
solve them.
02 ( < Al5) Proclus, Commentary on Plato's Parmenides

Of the many arguments stated by Zeno, which were forty
in all, Socrates has chosen one of the first ones and raises
a difficulty with regard to it [ . . . ] .
D 3 ( < Al5) Elias, Commentary o n Aristotle's Categories

And in favor of his former personal teacher, Parmenides,
173
To <iv KaTa 1 To EtOo>, EK Tij<; EvapyEia<;2 1To'AA.a Ta ovrn,

crvVTi871a-w EK TEa-a-apaKovTa Emx_ELp71µaTwv on €v To
ov, d:yaOov voµia-a<; Tifi olKEiqi a-vµµax_e'iv 8i8aa-Ka'Aqi.
Kai 1TO'TE 1TaAtV 'Tifi at!'Tifi crvv71yopwv OtOaa-Ka'Aqi
<iKiv71Tov A.f.yovn To ov, 8ia 1TEV'TE Emx_ELp71µaTwv Ka
TacrKEv<i,Ei Ori dKlv77rov rO Ov.
1 Kal mss., corr. Kranz 2 €vapyeia> Diels: €vepyeia>
mss.
The Contents of the Arguments

Preserved (D4-D1 9)
D4 (Al2 Untersteiner) Plat. Parm. 127d-128a

'TOV oi)v !.wKpa'TTJ aKova-av'Ta 1TaAw 'TE KEAEVU-at TT,v
1TpwT71v imoOEa-iv rnv 1TpwTov A.oyov dvayvwvai, Kat
dvayvwa-OEia-71<;, 1TW<;, cf>avai, Ji Z'1jvwv, rnvrn A.f.yEL<;;
El 7TOAAa EU-'Tt 'Ta OV'TU, W<; apa OEl av'Ta oµoia 'TE ElVat
Kat dvoµoia, TovTo 8€ 87, d8vvarnv· ovTE yap Ta
' I �/ ''
avoµoia oµoia ov'TE Ta' oµoia
�I /
avoµoia
' "e' /
oiov �
'TE EWat.
ovx_ OV'TW A.f.yEL<;; OV'TW, cf>avat 'TOP Z'1jvwva. OVKOVV El
aOVVa'TOV 'Ta 'TE aVOfLOLa OfLOta ElVat Kat 'Ta OfLOLa
dvoµoia, dovvarnv 87, Kat 1ToA'Aa Etvai· El yap 1To'AA.a
ElYJ, 1Tci<rx_oi llv rd dSVvara.
174
ZENO
who said that being is one according t o its form, but that
beings are multiple according to the evidence, he con
cludes on the basis of forty arguments that being is one,
since he thought it a good thing to defend his own teacher.
And agreeing once again with this same teacher, who said
that being is immobile, he estabhshes on the basis of five 1
arguments that being is immobile.
1 Aristotle (DI) says 'four.'
The Contents of the Arguments

Preserved (D4-D1 9)
D4 ( � DK) Plato, Parmenides
After he had hstened, Socrates asked him [i.e. Zeno] to
read again the first hypothesis (hupothesis) of the first
argument; and, when it had been read, he said, "What are
you saying, Zeno? If beings are multiple, then it is neces
sary that the same things be both similar and dissimilar;
but this is certainly impossible: for it is not possible that
dissimilar things be similar nor that similar ones be dis
similar. Is this not what you are saying?"
"Yes,'' said Zeno.
"And so, if it is not possible that dissimilar things be
similar nor that similar things be dissimilar, it is certainly
also impossible that they be multiple. For if they were
multiple, what would happen to them would be impossi
bilities."
175
Argument by Magnitude:
Small and Large (D5-D10)
D5 (< Bl) Simpl. In Phys., p. 141 . 1-2
I E'xoi DF: EXEt E ed. Ald.
D6 (< Bl) Simpl. In Phys., p. 141.2-8

El Se E<TTtv, ava:yK'Y/ EKa<TTOV1 µi.yE0o<; 7't EXEtv Ka£
ml.xo<; Ka£ chrexEw aVTOV TO ErEpov a'lTO TOV ETEpov.
Ka£ '1TEp£ Toi! 1TpovxovTo<; o avTo<; A6yo<;. Ka£ yap
EKEtVO ltei µeyE0o<; Ka£ 'lTpoetEt avToV n. oµowv ST,
TOVTO ihat TE El'lTEtV Ka£ aEt >.. eyEw ovSev yap
avToii TOLOVTOV E<TXaTOv E<TTat oVTE ErEpov 1Tpo<; ETE
pov OVK E<TTat. OVTW<; El 'lTOAAa E<TTtv, avayK71 avTa
p.tKpa TE Eivat Ka£ p.Eya>.. a , p.tKpa µev W<TTE µT, EXEtv
µ,eyEOo<;, p.Eya>.. a Se W<TTE a'lTEtpa Eivat.
I TO ov post EKa<I'TOV hab. F
D7 (B2) Simpl. In Phys., p. 139.9-15

EV ST, TOVT.. A.cp ovn, </J71<Ti, 7Tpo<TyevotTo, ovSev av p.Et,ov
'lTotT,<TEtEv· µEyeOov<; yap µ71SEvo<; ovTo<;, 7Tpo<TyEvo
µevov Se2 ovSev oi6v TE El<; µ,eyEOo<; €mSoiivai. Ka£
176
ZENO
Argument b y Magnitude:
Small and Large (D5-D10)
D5 ( < B I ) Simplicius, Commentary on Aristotle's Physics
If what exists did not have magnitude, it would not
exist either.
D6 ( < B I ) Simplicius, Commentary on Aristotle's Physics

But if it exists, it is necessary that each thing possess
some magnitude and thickness and that one part of
it be distinct from something else. And the same
argument applies to what is more. For it too will
possess a magnitude and one part of it will be more.
Now, it is the same thing to say this one time and to
say it forever. For no part of such a thing will be the
last one, nor will there be any 'part of it that will not
be in relation with another. Thus if many things ex
ist, it is necessary that they be both small and large,
so small that they do not have any size, and so large
that they are unlimited.
D7 (B2) Simplicius, Commentary on Aristotle's Physics

In this argument he shows that what does not possess any
magnitude or thickness or volume could not exist either.
He says, "For if it were added to another thing that
exists, this would not make it any larger. For if a
magnitude is nothing, when it is added it is not pos
sible to progress toward magnitude. And already in
1 Et yap D: ov yap EF: ov yap el ed. Ald. 2 11po<ryE·

110µ€.vov Se obl. D, Se de!. Zeller
I77
OV7"W<; av 7}871 7"0 'TrpocrywoµEvov ov8€v t:'t71. El 8€

rhroywoµEVOV 7"0 ErEpov µ718€v E},U.7"7"0V EO"Tt, µ718€
a-0 'Trpoa-ywoµevov avfrja-E7"a t, 81jA.ov OTt 7"0 'Trpoa-
YEVOµEvov ov8€v �v ov8€ 7"0 a'TJ'oyEvoµEvov."3
3 a11"DYEVOP,EVOIJ ed. Ald. : a11"oywoµ,Evov DEF
08 (A21) Arist. Metaph. B4 100lb7-13

ETt Et d8iaipETOV U.VTO TO EV, KU.TU µ€v 7"0 Zijvwvo<;
d�iwµa oVO€v uv Et71 (o yap µijTE 7rpoa-TdHµEvov µijTE
dcpaipovµEvov 7rotEt µEt,ov µ718€ eAaTrnv,1 ov cp71a-w
Eivai rnvTo Twv ovTwv, w<; 871A.ovon ovTo<; µeye()ov<;
Tov ovTo<;· Kat Et µeyE()o<;, a-wµanKov· TovTo yap
7TUVTY/ ov· Ta 8€ aAAa 7TW<; µ€v 7rpoun(}eµEva 7rOtija-Et
µEt,OV, 7TW<; 8' oveev, oiov E7rt7TE8ov Kat ypaµµij,
a-nyµT] 8€ Kat µova<; ov8aµw<;) [ . . . R24].
=
09 ( < A22) Simpl. In Phys., p. 138.3-6

Tov 8€ [ . . . ] A.oyov Tov EK Tij<; 8ixornµia<; rnv Zijvwvo<;
Eivai cp71rrw o 'AA.e�av8po<; A.eyovrn<; w<; Et µeyE()o<;
exoi To ov Kat 8iaipo"Lrn, 7roAAa TO ov Kat ovx �v en
errEa-()ai, Kat 8ia Tovrn1 8ELKvvvrn<; on µ718€v 7"wv
Ovrwv f.uTi rO Ev.
I rovro E: rovTov cett.
178
ZENO
this way, what i s added would b e nothing. And if,
when it is removed, the other thing is not at all
smaller, and if when it is added it does not make it
larger, then it is clear that what is added is nothing,
and so too what is taken away."
D8 (A21) Aristotle, Metaphysics

Furthermore, if the one itself is indivisible, according to
Zeno's axiom, it would be nothing: for that which, if added
or removed, makes neither larger nor smaller, he says that
this does not belong to the things that exist, as he evidently
supposes that what exists is a magnitude, and if it is a
magnitude it is corporeal. For this is what exists abso
lutely; while the other things, if they are added, will make
it larger in a certain way, but in another way not at all, like
the surface and line; but the point and the unit, not at all
[. . .].
D9 ( < A22) Simplicius, Commentary on Aristotle's Physics

Alexander says that the [ . . . ] argument derived from di
chotomy [Aristotle, Physics 187al-3] comes from Zeno,
who says that if what exists had a magnitude and were
divided, what exists would be multiple and no longer one,
and who shows thereby that the one is not any of the things
that exist [cf. RlOa, Rl3].
179
DIO (Al6) Simpl. In Phys., p. 97. 12-13 ( Eudem. Frag.

=
37a Wehrli)
KaL Z�vwva cp acn >..eyELV' Et nc; avT<f> TO �v a7T000L'Y/ TL
'TT'oTE Ecrriv, E�eiv Tel OvTa A.Eyeiv.
Dll (B3) Simpl. In Phys., p. 140.28-33

7TaALV yap OELKVV> OTL Et 7TOAAa E<TTL, Ta avTa 7TE7TE
pacrµ.Eva E<TTL Kat a7Teipa, ypacpEi Taiha KaTa >.. €�iv o
Z�vwv· "Et 7TOAAa E<TTLV, avayK'Y/ TO<TavTa Eivai ocra
E<TTL KaL OVTE 7TAEfova avTWV OVTE EAanova. El OE
TO<ravTa E<TTLV oa-a E<rTt, 7TE7TEpacrµ,eva &.v Et'Y/.1 El
7TOAAa E<TTLV, U7TELpa Ta OVTa E<TTLV. aEL yap ErEpa
f.LETa�v Twv ovTwv E<rTi, Ka£ 7TaAw EKEivwv erEpa
f.LETa�v. Ka£ ovTwc; a7TEipa Ta ovTa ecrTL"
1 post av ELTJ add. Kat 1CaAiv ed. Aid.
012
a ( < A29) Arist. Phys. 8.5 250al9-22
0 Z�vwvoc; >..6yoc; [ . . . ] wc; if10cpEt Tijc; KEYXPOV OTWVV
µ,epoc; [ . . . RI6] .
=
180
ZENO
DIO (Al6) Simplicius, Commentary o n Aristotle's Physics
They report that Zeno said that if someone explained to
him what the one might be, he would be able to say what
the things that exist [ scil. are] .

D l l (B3) Simplicius, Commentary on Aristotle's Physics
For after he has shown again that, if many things exist, the
same things are limited and unlimited, Zeno writes what
follows, which I cite in his own words: "If many things
exist, it is necessary that they be as numerous as they
are, and neither superior to them in number nor
inferior in number. But if they are as numerous as
they are, they will be limited. If many things exist, 1
then the things that exist are unlimited. For between
the things that exist there are always other things,
and then again others between those. And thus the
things that exist are unlimited."
l This sentence is not connected to the preceding one in the
Greek Perhaps a connecting particle was lost in the course of
transmission, but it is also possible that Zeno's arguments were
presented in the form of a list.

012
a ( < A29) Aristotle, Physics
[ . . . ] Zeno's argument, which says that any part of a grain
of millet makes a sound [ . . . ] .
181
b (< A29) Simpl. In Phys., p. 1 108. 14-29

[ . . . ] A.vei Kat Tov Z"Yjvwvo> rnv 'EA.Earnv A.oyov, &v
T,pErn IIpwrnyopav Tov croc/>tcrT1]v. "Et7TE yap 1wi,
Ec/>7J, "(}, IIpwrnyopa, d.pa o El> Keyxpo> Karn7TE<Twv
tfi6cf>ov 7TOtE'i � To µ,vpwcrTov rnv Keyxpov"; Tov 8€ Et-
7Tovrn> µ,� 7TOtE'iv "o 8€ µ,€8iµ,vo>," Ec/>7J, "Twv Keyxpwv
KaTa7TE<TWV 7TOtEt tfiocf>ov � ov"; TOV 8€ t/Joc/>EtV Et7TOVTO>
Tov µ,€8iµ,vov "Ti oilv," Ec/>7J o Z1)vwv, "ovK E<Tn A.oyo>
Tov µ,E8iµ,vov Twv Keyxpwv 7Tpo> Tov lva Kat TO µ,v
pwcrTov To Tov Evo>"; Tov 8€ cf>1]cravrn> Elvai "Ti oilv,"
Ec/>7J o Z1)vwv, "ov Kat Twv tfiocf>wv E<Tovrni A.oyot 7Tpo>
aH1)A.ov> OL avrni; W> yap Ta t/Jocf>ovvrn, KaL OL t/Jo
c/>ot· Tovrnv 8€ ovTw> Exovrn>, Et o µ,€8iµ,vo> rnv Key
xpov tfiocf>e'i, t/Joc/>7/crEt KaL 0 El> KEYXPO> KaL TO µ,vpw
<TTOV Toil Keyxpov."
Dl3
a ( > A24) Arist. Phys. 4.1 209a23-26
fTi OE KaL aVrOr; el Euri Ti rfJv Ovrwv, 1ToV 1 Ecrrai; T,
yap Z"Yjvwvo> U7Topia '7JTEL nva A.oyov- Et yap 7TaV TO
ov EV T07TCp, 8ijA.ov OTt KaL TOV T07T01J T07TO> E<TTat, KaL
TOVTO Et> U7TEtpov. 2
1 7Tov] 1TOV Ross 2 a1TELpov EV: a1T€tpov 1TpOEL<TLV A
182
ZENO
b ( < A29) Simplicius, Commentary o n Aristotle's Physics
[ . . . ] he [i.e. Aristotle] resolves the argument of Zeno of
Elea, which he posed as a question to the sophist Protago
ras. For he said, "Tell me, Protagoras, does one grain of
millet make a sound when it falls or does the thousandth
part of the grain of millet?" When the other answered that
it did not, he said, "Does a medimnus1 of grains of millet
make a sound or not when it falls?" When the other an
swered that it did make a noise, Zeno said, "Well then, is
there not a proportion between a medimnus of grains of
millet and a single grain and the thousandth part of that
one grain?" And when the other answered that there was
one, Zeno said, "Well then, will there not be the same
proportions between the sounds with regard to one an
other? For just as the things are that make a sound, so too
are their sounds; and since that is so, if a medimnus of
millet makes a sound, a single grain of millet will make a
sound too, and so too the thousandth part of that grain."
1 A unit of measure equivalent to fifty-two liters.

Dl3
a ( > A24) Aristotle, Physics
Moreover, if it [i.e. place] is one of the things that are,
where will it be? For Zeno's aporia requires some argu
mentation. For if every thing that exists is in a place, it is
clear that there will also be a place of the place, and this
will go on to infinity.
183
b (Nachtrag I, p. 498) Simpl. In Phys., p. 562.3-6

0 Z'l'jllWllO> Aoyo> UllatpELll €8oKEt TO Elllat1 TOll T07T0ll
€pwTwll ovTw» "El ErrTw o To7To>, Ell Twi ErrTai· 7Tall
yap Oll Ell Ttllt' TO 8e Ell Ttllt KUL €ll T07T<p. EU'Tat apa
Kat2 0 T07TO> €ll T07T µell o 7TEpt Toil µT/ KwEtrrBai 8ia To
=
7TpOTEpoll Ek TO i/µirrv DELll a</>tKErrBai TO </>EpOJLEllOll

� 7TpO> TO TEAO> [ . . ]. .
015
a (A26) Arist. Phys. 6.9 239bl4--2 0
DEVTEpO> 8' 0 KaAOVJLEllO> AXtAAEV» EU'Tt 8' O{jTO>, on
TO (3pa0VTUTOll1 ov8fooTE KUTUArJ</>B'l'jrrETat (}foll V7TO
TOV TUXt<TTOV' EJL7TporrBEll yap UllUYKULoll €A8ELll TO
l f3pa8vrarov E: f3pa8vrEpov KA
184
ZENO
b (Nachtrag I, p. 498) Simplicius, Commentary o n Aris
totle's Physics
Zeno's argument seemed to abolish the existence of place
by asking as follows: "If place is, it will be in something.
For everything that is is in something; now, in something
is also in a place; so the place too will be in a place, and
this will go on to infinity. So place does not exist."
Arguments Against Motion (D14-D19)1

1 For the number of arguments, see D3.

D 14 ( < A25) Aristotle, Physics
[ . . . ] the first [scil. argument] is that there is no motion,
because what is displaced must arrive at the half before
arriving at the end [ . . . ] .

015
a (A26) Aristotle, Physics
The second [scil. argument] is the one called "Achilles."
It consists of saying that what is slowest will never be
overtaken when it runs by what is fastest. For before that
can happen, it is necessary that the pursuer arrive at the
185
8iwKOJJ o(hv wpµ:.,, rrev TO cf>evyov, WU"Te de£ n 7Tpoixeiv

dvayKa'iov TO f3pa8vTepov. EU"TW 8€ Ka£ oi'iTo<; o avTo<;
!t6yo<; To/ 8ixoToµ,e'iv, 8iacf>ipei 8' ev To/ 8iaipe'iv µ,T,
8£xa To 7Tporr!taµ,f3av6µ,evov µ,iyefJo<; [ . . Rl9].
. =
b ( 7:- DK) Them. In Phys., p. 199.23-29

8wTepo<> 8€ errnv o !t6yo<> o Ka!tovµ,evo<; 'Axi!t!tev<;
TeTpaycp8TJfLEVO<; Kat To/ ovoµ,an· OV yap, 07TW<; cPTJCTLV,
Tov dEKTopa KaTa!tfiijJeTai o 7To8wKirrTaTO<; 'A.xi!t!tev<;,
dH' ov8€ Ti,v f3pa8vTaTTJV xeAWVYJV. el yap TOJJ 8i
WKOJJTa dvayKYJ1 7Tpon;pov e!tfJe'iv E7Tt TO 7TEpa<; TOV
8iarrT{iµ,aTO<;, oi'i TO cf>evyov 7Tpoe!tfi!tvfJev, d8vvaTOv
aHo l.17T' aHov KaTaATJcf>fJijvai. EJJ <!> yap 0 8iwKWJJ
TOVTO 8£eicri TO 8iaCTTTJµ,a, 8ij!tov w<; 0 cf>evywv frep6v
n 7TporrTW11rrw . el yap Ka£ EAaTTov de£ To/ f3pa8vTe
po<; V7TOKe'irrfJai, dH' ovv 7TporrTW11rr£ yi n.
1 TOV StwKOVTa ava:yKTJ L: TOV SiwKOVTa MCS: Sei: TOV 3,_

WKOVTa Laur. 85, 14: TO StwKOV ava:yKTJ Schenk! (cf. Sirnpl. In
Phys. 1014. 14--15)
Third Argument, Called That of the Arrow

(D1 6-D1 7)
016
a (< A27) Arist. Phys. 6.9 239b5-7
el yap ale£, cf>11rr£v, Y,peµ,e'i miv1 ornv i7 KaTa To £crov,
EU"TW 8' ale£ TO cf>ep6µ,evov EJJ To/ viJv,2 dKtVYJTOJJ Ti,v
cf>epoµ,iVYJv elvai oi:crTov.
186
ZENO
place from which the pursued started out, s o that it is
necessary that the slower one always be somewhat ahead.
This argument too is the same as the one by the procedure
of dichotomy, but it differs in that the supplementary mag
nitude is not divided in half [ . . . ] .
b ( � D K ) Themistius, Paraphrase of Aristotle's Physics

The second is the one called "Achilles," grandiloquent in
its title too. For, as he says, Achilles, who is the swiftest of
foot, will not overtake Hector, but also not even the tor
toise, which is the slowest of all. For if it is necessary that
the pursuer first reach the limit of the distance that the
pursued has already traversed, it is impossible that the one
can ever be overtaken by the other. For during the time
that the pursuer traverses this distance, it is clear that the
pursued adds some other distance. For even if each time
it is smaller, owing to the fact that it is slower, nonetheless
it does indeed add something.
Third Argument, Called That of the Arrow

(D1 6-D1 7)
D16
a ( < A21) Aristotle, Physics
If, he says, everything is always at rest when it is in an
equal [ scil. space] , and what moves is always in the present
moment, then the arrow that is displaced is immobile.
1 1) Kive'i:Tai post 1Tav hab. mss.: sec!. Zeller: coni. ov Kwe'i:Tai

Ross, alii aliter 2 £v TCP vi!v EHIJK: ev TCP vvv Ti/> KaTa
TO r(J'OV fecit F, Zeller (re/> omisso): El' Tc/> vVV, 1TaV 8€ Kara TO
Zcrnv f.v T<'ii vvv Diels
187
b (< A27) Arist. Phys. 6.9 239b30

TPLTO<; 8' o v!Jv pTJ8Ei<;, on .Y, O"ia-To<; <f>epoµEVT] E<TTTJKEV
[ . . . R20] .
=
Dl7 (B4) Diog. Laert. 9.72

Z�vwv DE T�v KLVTJ<TW &.vaip{i A.E-ywv "To Kwovµevov
OVTE EV <£''P' EU'Tt T07T<£' KWEtTat OVTE EV <£''l' µ'T] E<TTt.
>/ , ,, " ..... >/ , ' >/ "

(D18-D19)
Dl8 (< A28) Arist. Phys. 6.9 239b33-240al

TETapTO<; 8' 0 7TEpL TWV EV r4J1 <TTaDt <TVJL
{3aivew OLETa£ L<TOV eivai xpovov T<p 8mA.acricp TOV
i}µt<TVV [ . . . R21 ] .
=
l T<)J E: om. KA
Dl9 (A25) Arist. Top. 8.8 160b7-9

7TOAAov<; yap A.oyov<; lxoµev evavriov<; m'i<; 8of at<;,
oli<; xaAE7TOIJ AVEtV, Ka8a7TEp TOV Z�vwvo<; OTt OVK EV-
8Exemt Kwe'ia-Bai ov8E To crra8wv 8ieA.8e'iv [ . . . ] .
188
ZENO
b ( < A27) Aristotle, Physics
The third [scil. argument] has just been mentioned [cf.
Dl6a] : it consists of saying that the arrow that is displaced
is immobile [ . . . ] .
D I 7 (B4) Diogenes Laertius

Zeno abolishes motion by saying, "What is moved does
not move either in the place in which it is nor in the
one in which it is not."

(Dl8-D19)
0 1 8 (< A28) Aristotle, Physics
The fourth [scil. argument] is the one about bodies of the
same dimensions that move at an equal speed in a stadium
and pass alongside other bodies of the same dimensions
in the opposite direction, the ones starting from the end
of the stadium, the others from the middle, in which case,
he thinks, one half of a period of time is equal to its double
[ . . .] .
D 19 (A25) Aristotle, Topics

There are many arguments contrary to opinions that are
difficult to resolve, like Zeno's that consists of saying that
it is not possible for there to be motion nor a traversal of
the stadium [ . . . ] .
189
ZENO [29 DK]
The First Mention of'Zeno
See DOX. T7 (lsocrates)
Attested Writings about 'Zeno (Rl)
Rl (I, p. 252.2-3) Diog. Laert.

a (5.25 = Arist. )
IIpo� ra Z�vwvo� a' .
h (5.87 = Heracl. Pont. )

IIpo� ra1 Z�vwvo� a' .
1 ro mss., corr. Stephanus
The Intention of 'Zeno's Tex:t:

The Defense of Parmenides (R2)
R2 ( > Al2) Plat. Parm. 127e-128e

[:$!2.] d.pa rovr6 �<Tnv ti /3ovAovrat <Tov oi A6yoi, ovK
190
ZENO
R
The First Mention of Zeno
See DOX. T7 (Isocrates)
Attested Writings about Zeno (Rl)

Rl (I, p. 252.2-3) Diogenes Laertius
a Aristotle
Against Zeno's Doctrines, one book.
b Herachdes of Pontus
Against Zeno's Doctrines, one book.
The Intention of Zeno's Text:

The Defense of Parmenides (R2)
R2 ( > Al2) Plato, Parmenides
[ Socrates:] Is this the intention of your arguments, nothing
191
aA.A.o 'Tl � Oiaµ,axw·8ai TTapa TTaVTa Ta AEyoµ,eva ws

ov TTOAAa f.rrn; Kai TOvTov avrnfi ol'.ei croi TeKµ,fipwv
elvai eKarrTov Twv A.oywv, wrrTe Kat i/rfi TorravTa TEK
µ,fipia TTapf.xecr8ai, ocrovrrTTep A.oyovs- yeypacf>as-, ws
ovK EU"'Tl [128a] TTOAAa; OVTW A.f.yeis-, � f.yw OVK op8ws
KaTaµ,av8avw;
[ZH.] OVK, aA.A.a, cf>avai TOV Zfivwva, KaAws- crvvfjKas
OAOV To ypaµ,µ,a o {306>.. erni.
[�n.] µ,av8avw, eiTTe'iv Tov �wKparry, Ji ITapµ,evtO'YJ, on
Zfivwv ooe ov µ,ovov Tfj aAAYJ U"OV cf>iA.tq, f3ovAETal
cpKeiwcr8ai, aAAa Kat TciJ crvyypaµ,µ,an. TaVTOV yap
yeypacf>e TpoTTov nva oTTep cr6, µ,ernf3aA.A.wv OE 7,µ,as
TTeiparni f.taTTaTav ws- frepov n A.eywv. <TV "µ,Ev yap f.v
To'is- TToifiµ,arriv �v cf>fi> elvai [b] To TTav, Ka'i TOVTwv
TEKµ,fipia TTUPEXYJ KUAW> TE Kat ei!· ooe OE ai! ov TTOAAa
cf>'YJrriv elvai, TeKµ,fipia OE Kat avTo> TTaµ,TToAAa Ka'i
TTaµ,µ,eye()'YJ TTapf.xerni. To oi!v Tov µ,ev �v cf>avai, Tov
OE µ,� TToAAa, Ka'i ovTw> iKaTepov >.. eyeiv wrrTe p.'YJOEv
TWV aVTWV etp'YJKEVal OOKEtV rrxeoov 'Tl A.eyovTas
TaVTa, lJTTEP 7,µ,as- TOVS" aA.A.ovs- cpa[verni vµ,'iv Ta etp'YJ
µ,eva eipfjrr8ai.
[ZH.] va[, cf>avai Tov Zfivwva, Ji �wKpaTE>, <TV o' oi!v
T�v ci>..fi8eiav Tov ypaµ,µ,arns- ov TTavrnxofi firr8'YJrrai.
KaiToi [c] wrrTTep ye ai AaKaivai crKvAaKE> ei! µ,eTa8E'is
TE Kat ixveveis- Ta >.. exBeVTa· aAAa TTPWTOV µ,ev ere
TovTo A.av8avei, on ov TTavTaTTarriv ovTw rreµ,vvvETai
TO ypaµ,µ,a, WU"TE aTTep <TV Aeyeis- OiaVO'YJ8Ev ypacf>fj
vai, TOVS- av8pw7TOVS- OE EmKpVTTToµ,evov WS" 'Tl µ,eya
192
ZENO
other than to struggle, against everything that i s said, to
establish that things are not multiple? And you think that
each of your arguments is a proof (tekmerion) of this very
thing, so that you think you are supplying just as many
proofs as you have written arguments that things are not
[ 128a] multiple? Is this what you mean, or have I not un
derstood correctly?
[Zeno:] But no, you have understood well what the inten
tion of the whole text is.
[Socrates:] I understand, Parmenides, that Zeno here de
sires to be close to you not only by his friendship in gen
eral, but also by his text. For in a certain way he has writ
ten the same thing as you; but by introducing a change he
is trying to fool us into believing that he is saying some
thing different. For in your poem you say that the whole
[b] is one, and for this you supply excellent and fine proofs.
But this man, inversely, says that things are not multiple,
and he too supplies very many and very lengthy proofs.
But that the one man says 'one' and the other 'not multi
ple,' and that each of them speaks in such a way that they
do not seem to be speaking at all about the same things,
while they are saying practically the same things-it seems
that what you have said goes over the heads of the rest
of us.
[Zeno:] Yes, but you still have not entirely perceived the
true nature of the text, [ c] despite the fact that, like young
Spartan dogs, you are pursuing and tracking the traces of
what is said in it. First of all, you do not see that the text
does not pride itself at all on having been written with the
intention you describe and concealing it from people, as
though this were some great accomplishment. No, what
193
Oia1TpaTTOfLEVOV" aA.\a mi fLEV Ei7TE') TWV <FVfL/3E/3YJ

KOTWV n, E<rn OE TO ye aAYJ(Jfs /3ofi()eia Ti') ravra 1 Tiii
IIapµ,evtOov A.oy<tJ 1Tp0'> TOV') €mxeipovvra') [d] aVTOV
KWfL<tJOeZv c:.,., ei ev €crn, JToA.A.a Kat yeA.oZa <FVµ,/3a€vei
1Tacrxeiv T<fi A.oy<tJ KUL EVUVTta avT<fi. avnA.€yei o.Y, olw
TOVTO TO ypaµ,µ,a 1Tp0'> TOV') TU 1TOAAa A.eyovTa'), KUL
avTa1T00tOwcri TaVTa2 KUL 7TAEtW, TOVTO /3ovA.6µ,evov
OYJAOVV, W'> Eri yeA.oioTEpa 1Tacrxoi av aVTWV ii V1Toee
<ri'), ei JToA.A.a €crTiv, � ii Tov ev eivai, et Ti'> iKavw'>
E1Tetfoi. oia ToiaVTYJV o.Y, c/liA.oviKtav V1TO vfov OVTO'>
€µ,ov €ypac/lYJ, Kai Ti') avTo EKAEl/JE ypac/lev, W<TTE OVOE
/3ovA.evcracr()ai €teyevETO [ e l efr' €toicrTEOV aVTO el.. TO
cPW'> EtrE µ,fi. TaVTYJ oVv <TE Aav()avei, Ji '!.wKpaTE'>, on
ovx V1TO VEOV c/liA.oviKLU') OtEi avTo yeypaq,eai, dA.A.'
V7TO 1TpEa/3vrEpov </>tA.oriµia�· E7rei, 0Trep y' el1Tov, oV
KUKW') a1TriKa<ra').
I post railra hab. mss. ra ypaµ,µ,ara: sec!. Burnet
2 ravra Schleiermacher: ravra B: om. T

R3 (Al3) Plat. Phaedr. 26ld

Tov ovv 'EA.eanKov IIaA.aµ,fioYJv A.eyovTa ovK Zcrµ,ev
TEXVYJ, W<TTE c/laivecr()ai ToZ., aKOVOV<ri Ta avTa oµ,oia
Kat avoµ,oia, Kat EV Kat 7TOAAa, fLEvOVTa TE av KUL
c/lepoµ,eva;
194
ZENO
you have spoken o fi s a secondary effect, but in truth these
writings constitute a defense of Parmenides' argument
against those who undertake [ d] to make fun of him on the
idea that if the One exists, it must by reason of that argu
ment undergo many things that are absurd and that are
contrary to it. Thus this text contradicts those who affirm
multiplicity and it pays them back the same and more,
with the intention of showing that their thesis (hupothe
sis ) , that there is multiplicity, undergoes things which are
even more absurd than does the thesis that the One exists,
if someone examines the matter sufficiently. It was writ
ten by me out of a kind of contentiousness (philonikia)
when I was young; and someone stole it when it had been
written, so that I did not have a chance to reflect [ e] on
whether I should publish it or not. This is how you misun
derstand it, Socrates, for you think that it was written not
out of a young man's contentiousness (philonikia) but out
of an older man's ambitiousness (philotimia) . And yet, as
I said, the image you gave of it was not entirely mistaken.

R3 (Al3) Plato, Phaedrus
[ . . . ] As for the Eleatic Palamedes, 1 do we not know that
he speaks artfully so that the same things appear to listen
ers to be similar and dissimilar, one and many, and again
at rest and in motion?
1 Palamedes, the Greek warrior at Troy accused of treason by
Odysseus (cf. GORG. D25), was also considered to have in
vented games, calculation, and other things (cf. DRAM. T56,
T62).
195
R4 (AlO) Diog. Laert. 8.57

Apta-Tor€ATJ<; o' EV T� !o<fnu-rii [Frag. 65 Rose] </>TJU"t
1Tpwrov 'Eµ,7TEOOKA€a PTJTOptKiJv EVpE'iv, Zl]vwva 8€
oiaAEKnKl]v.
R5 (A23) Ps .-Plut. Strom. 6 (= Eus. PE 1 .8.6)

Zl]vwv OE 0 'EAEcLTTJ<; l'.o wv µ,ev ovoev EtHJETO, Ot"f}-
1TOPTJU"EV 8€ 7TEpt rovrwv E7Tt 7TAE'iov.
Antilogy (R6)
R6 ( < A4) Plut. Per. 4.5

[ . . . = P7] Kat Zl]vwvo<; rov 'EA.Earov 1Tpayµ,arEvoµ,€
vov1 7TEpt <f>va-tv w<; ITapµ,EvL07J<;, EAEyKnKYiv 8€ Ttva
Kat oi' avnAoyia<; Et<; a1Topiav KUTaKAEloVU"UV Et
aa-Kl]a-avTO<; lfiv [ . . . ] .
l 7rpayµ,a-rwoµ,ivov < µ,f.v > Reiske
'Zeno's Amphoteroglossia and

Its Interpretations (R7-R9)
R7 (< Al) Timon in Diog. Laert. 9.25 [= Frag. 45 Di

Marco]
aµ,<f>orEpoyAwa-a-ov TE µ,€ya u-(Nvo<; OVK
aA.a7Taov6v
Zl]vwvo<; 1Tavrwv EmA7)7Trnpo<; [ . . . = MEL. Rl9].
196
ZENO
R 4 (AlO) Aristotle i n Diogenes Laertius
Aristotle says in his Sophist that Empedocles was the first
person to have discovered rhetoric, and Zeno dialectic.
R5 (A23) Ps.-Plutarch, Stromata

Zeno of Elea did not set forth anything of his own, but
developed further the difficulties on these subjects [scil.
the doctrines of Parmenides] .
Antilogy (R6)
R6 ( < A4) Plutarch, Pericles
[ . . . ] Zeno of Elea, who studied nature, like Parmenides,1
but practiced an attitude of a refutative kind and locked
[scil. his interlocutor] into an aporia by means of antilogy
[. . .] .
1 If this indication is not mistaken ( cf. R39), it presupposes,
in the case of Zeno, that 'nature' be understood as 'that which is.'
Zeno's Amphoteroglossia and

Its Interpretations (R7-R9)
R7 (< Al) Timon of Phlius in Diogenes Laertius
The great force, not easy to overpower, of two
tongued
Zeno who catches everyone by surprise [ . . . ] .
1 aAa7Ta811011 MA: a7Tar71Ao11 SU
197
R8 ( -:F. DK) Simpl. In Phys. , p. 139.3-4

[ . . . ] Tov Z1)vwva w<; €<f/ EKaTepa yvµ,va<rnKw<; €mxei
povvrn (Sio Kat 'aµ,rpoTepoyA.wcr<ro<;' A.eyerni) [ . . .=
Rl2] .
R9 (< Al5) Elias, In Cat., p. 109.10-12

aµ,rpoTepoyAw<T<TO<; S' EKA1jB71 ovx 5n SiaAEK'TLKO<; �v,
W<; 0 KtT'TLEV<;, Kat Ta avTa avE<TKEVa'E Kat KU'TE<TKEVa
'EV, &.A.A' 5n Tfj 'wfi SiaAEK'TLKO<; �v aAA.a µ,f.v A.eywv
aAA.a Sf. rppovwv [ . . .Pl4] .
=
The One as a Problem and Its Interpretative

Consequences (Rl0-Rl5)
The Interpretation of Eudemus and of
Alexander (Rl 0)
RIO ( -:F. DK) Simpl. In Phys.

a (p. 138. 18-22)
rniffa TOV 'AA.etavSpov A.eyovTO<; Erpt<rTavew atwv
TrpwTov µ,ev, el Z1)vwvo<; olKe'tov rnvTo To µ,71Sf.v Twv
ovTwv A.eyetv To ev. 5<; ye TovvavTfov TroA.A.a yeyparpev
€mxeip�µ,arn 'TO 7/'0AAa ElVat avaipwv, iva Sia Tfj<;
Twv TrOAAwv avaipecrew<; To �v etvai TraVTa {3e(3aiwBfj,
lJTrep Kat o ITapµ,eviS71<; €(3ovAeTo.
198
ZENO
R 8 ( � D K ) Simplicius, Commentary o n Aristotle's Physics
[ . . . ] Zeno, who tried to argue as an exercise in both direc
tions (that is why he is called 'two-tongued') [ . . . ] .
R 9 ( < Al5) Elias, Commentary o n Aristotle's Categories

He [scil. Zeno of Elea] was called 'two-tongued' not be
cause he was a dialectician, like the one [i.e. Zeno] from
Citium, and demonstrated and refuted the same things,
but because he was a dialectician in his way of life, saying
one thing and thinking another [ . . . ] . 1
1 Elias supports the interpretation that makes Zeno a de
fender of Parmenides, as in Plato's Parmenides (R2), against the
one that makes him a dialectician in utrarTU/ue partem, which
goes back to Plato's Phaedrus (R3).
The One as a Problem and Its Interpretative

Consequences (R10-R15)
The Interpretation of Eudemus and of
Alexander (Rl 0)
RIO ( � DK) Simplicius, Commentary on Aristotle's Physics
a
Since Alexander says this [cf. D9] , it is worth stopping to

consider first of all whether saying that the One is not any
of the things that exist does indeed belong to Zeno, who
on the contrary wrote many arguments to abolish the ex
istence of the multiplicity of things, so that thanks to the
suppression of that multiplicity it would be confirmed that
all things are one, which was just what Parmenides wanted
[. . .] .
199
h (pp. 138.29-139.3, cf. p. 97. 1 1-16)

aH' EOtKf:V U7TO TWV Ev8�1.wv A.Oywv 0 'AA.€tav8po<;
86tav 7TEpl TOV Z�vwvo<; 'A.afNl.v W<; avaipovvrn<; TO Ev·
'A.eyEi yiip 6 Ev8'Y/1w<> €v rn'i<; <l>v<riKo'i<; [Frag. 37a
Wehrli, p. 25.21-25] "apa ovv Tovrn µ€.v ovK E<TTw, 1
E<Tn SE n Ev; rnvTo yiip �7Topt:'irn. Ka'i Z�vwva </Ja<rtv
AEYEW, Et Tt<; avTfi> TO �v U7To8oi'Y) Ti 7TOTE E<TTtV, EtEw
Tii ovrn 'A.eyt:w. �7T6pt:i 8€ w<; EotKt: 8iii To Twv µev
al<T8TJTWV EKU<TTOV KUT'Y)'}'OptKW<; Tf: 7TOAAU 'A.eyt:<r8ai
Ka'i µt:pi<rµfi>, T�v 8€. <rnyµ�v µ'Y]8ev2 n8€vai. o yap
µ�TE 7Tpo<rn8EµEVOV avtt:i µ�TE a</Jatpovµt:VOV µt:tol,
' ,, ,..., " 1' "
OVK <tJETO TWV OVTWV HVUt.
l ovK i!.crrw i!.v p. 97. 11, an recte? (lv sec!. Diels)
2 µ,71()€v DE: µ,718€v F: µ,718' ev p. 97. 15
Simplicius' Hypotheses (Rl l-Rl3)
RU ( > A21 ) Simpl. In Phys., p. 99.7-18 [ Eudem. Frag.

=
37a Wehrli, p. 27.7-17]

EV n 0 µev TOV Z�vwvo<; 'A.6yo<; a'A.'A.o<; Tt<; EOtKf:V oilrn<;
Elvai 7Tap' EKE'ivov Tov €v (3i(3'A.icp </>t:poµt:vov, oil Ka'i o
II'A.an.uv EV Tfi> IIapµt:vi8v µeµV'Y)Tat. EKEL µev yap on
7TOAAU OVK EU'Tt 8t:tKVV<Tt (3o'Y)8wv EK TOV avnKt:iµevov
Tfi> IIapµEviSv �v dvai1 'A.eyovn· €vrnMa 8€, w<; o Ev-
8'1'}µ6<; </JTJ<Tt, KUl avfjpEt TO EV (T�V yiip <rnyµ�v W<;
l Eivai post €v add. ed. Aid.
200
ZENO
b
But it seems to have been from what Eudemus said that
Alexander derived the opinion according to which Zeno
abolishes the One. For Eudemus says in his Physics, "Well
then, is it that this is not, 1 but that there exists a certain
One? For that was the difficulty. And they say that Zeno
maintained that if someone could explain to him just what
can be the One, he would be able to say [scil. what are]
the things that are. The aporia seems to derive from the
fact that on the one hand each of the perceptibles is called
multiple both by reference to the categories and in virtue
of division, while on the other hand he established that the
point absolutely does not exist. 2 For he did not think that
something that, when added, does not cause to increase
and which, when removed, does not cause to diminish,
belongs to the things that are."
1 Or: "is it that this is not one," ifwe adopt the text transmitted
in an earlier citation of the same passage (p. 97.11).
2 Or: "does not even exist," according to the text of p. 97.15.
Simplicius' Hypotheses (Rl l-R13)

RU ( > A2l) Simplicius, Commentary on Aristotle's Physics
In this passage [i.e. the text corresponding to Eudemus
Frag. 37 Wehrli] , Zeno's argument seems to be different
from the one that is transmitted in the book, and that Plato
too mentions in the Parmenides [cf. R2] . For there he
demonstrates that the multiple does not exist, coming on
the basis of the contrary hypothesis to the aid of Par
menides, who says that the one exists; while here, as Eude
mus says, he also abolishes the One (for he speaks of the
201
To ev >.Iyei), Ta 8€ 1roA.A.a elvai <TVyxwpe'i. o µhTot

'AA.€tav8po<; Kat iv-ravOa rnv Zr/vwvo<; w<; Ta 7ToAAa
avaipovvTo<; µeµvi]a-Oat TOV Ev871µov OteTUt. "w<; yap
ia-Tope'i, <f>71a-tv, Ev871µ0<;, Zr/vwv o Ilapµevt8ov yvw
piµo<; E7TEtpaTO 8etKVVVUt on µTi otov TE Ta OVTU
7ToAAa elvai TqJ µ718€v elvai iv To'i<; oila-w lv, Ta 8€
7TOAAa 7TA1/0o<; elvat iva8wv." KUL on µev ovx w<; Ta
7TOAAa avatpovvTO<; TOV Zrjvwvo<; Ev871µ0<; µ€µv71Tat
vfJv, 81/A.ov EK T1/<; avTov A.itew<;· olµai 8€ µ718€2 iv TqJ
Zr/vwvo<; /3i/3A.tcp TowvTov imxe[p71µa <f>epea-Oai, otov
o 'AA.€tav8po<; <f>71a-i.
2 ,.,,..,, Sf. Zeller: µ,�TE mss.
Rl2 ( > ad B2) Simpl. In Phys. , p. 139.3-23

KUL EtKO<; µev �v TOV Zr/vwva w<; i<f>' EKa-repa yvµva
<rnKW<; emxeipovvTa [ . . . R8] KUL TOWVTOV<; EK</>epEtV
=
A.oyov<; 7TEpt rnv ivo<; a7Topovv-ra · iv µivrni TqJ <TVY

ypaµµan avTov 7ToA.A.a lxovn imxeiprjµaTa KaO'
EKU<rTOV 8eLKVV<rtV on TqJ 7TOAAa elvat A.eyovn crvµ
{3atVEt Ta ivavTta A.eyew dlv lv ia-nv foixe[p71µa, iv
if> 8etKVV<rtV on "et 7TOAAa E<rn [ . . . ] OJCTTE µ710ev lxew
µeye0o<;" [cf. D6 with textual variants] . iv 8-Yi TOVT<p 8e[
Kvva-w on oV f..LrJTE µeye(}o<; f..LrJ TE 7Taxo<; fLrJTE oyKo<;
µ710e[<; E<rnv, ov8' av Et'T} TOVTO. [ . . . D7] . KUL TUVTU
=
OVXL TO EV avatpwv 0 Zr/vwv A.eyet, &.A.A.' on µeye0o<;

EXEt EKa<rrnv TWV 7TOAAwv Kat a7Te[pwv TqJ 7Tpo TOV
202
ZENO
point as o f the One), while h e concedes that the multiple
exists. However, Alexander thinks that Eudemus mentions
Zeno here too as abolishing the multiple; he says, "as
Eudemus reports, Zeno, the companion of Parmenides,
tried to demonstrate that it is not possible for the multiple
to exist, from the fact that there is nothing that is one
among the things that are, while the multiple is a quantity
of unities." And the fact that Eudemus in the present case
does not mention Zeno as abolishing the multiple is clear
from his own words. But I think that no such argument as
Alexander reports is to be found in Zeno's book either.
Rl2 ( > ad B2) Simplicius, Commentary on Aristotle's

Physics
Now it would be plausible that Zeno, insofar as he tried to
argue in both directions as an exercise [ . . . ] , would have
also produced arguments of this sort, formulating diffi
culties about the One. However, in his treatise, which
contains many arguments, he shows in each one that any
one who says that multiple things exist ends up contradict
ing himself. One of these arguments is the one in which
he shows that "if many things exist [ . . . ] as to have no
magnitude whatsoever" [cf. D6] ; now in this one [i.e.
D7] he shows that what possesses neither any magnitude
nor thickness nor volume could not exist either [ . . . J . Zeno
says this not in order to abolish the One, but because each
of the things that are multiple and unlimited possesses a
magnitude because, by reason of division to infinity, there
203
Aaµ,/3avoµhov aei'. TL elvai1 8ia TYJV En' aneipov TO

µ:Y,v· 2 () 8ei'.KVV<Tt npo8Eita> OTL ov8Ev EXH µeyd)o<; EK
Tov EKa<TTov Twv no'AA.wv EaVTqJ TavTov elvai Kai: EV.
Kai: o 0eµ.i'.crnoi; 8E TOV Z�vwvoi; A.6yov �v elvai TO lJv
KaTa<TKEVa,Hv </>ricrl:v EK rnv <TVVEXE> TE aVTO elvai Kai:
a8iai'.pETOV• el yap 8iatpo'iTo, </>ricri'.v, ov8E3 E<Trnt aKpt
f3wi; �v 8ia T�v ETT' aTTeipov Toµ�v Twv crwµaTwv [cf.
Them. in Phys., p. 12. 1-4]. EotKE 8E µaAA.ov o Z�vwv
AEYHV W<; ov8E 1TOAAa E<Trnt.
1 rw 7rpo . . . ciei ri etvai D: µiye(}o,, ro 7rpo . aH n
etvai EF 2 post roµT,v add. ed. Ald. IM Se ev eivai
3 ovSe Themistius: ovSev mss.
Rl3 (;e DK) Simpl. In Phys., p. 141 .8-1 1

µ�TTOTE o:Ov Z�vwvoi; µev E<TTLV o EK Tfi> 8ixoToµi'.ai;
'Aoyoi;, W<; 'AA.etav8po<; /3ovAErnt, ov µ.evrnt TO �v avat
povvTO<; aAAa Ta 1TOAAa µaAAOV TqJ Tavavri'.a crvµf3ai'.
VElV TOL<; V1TOTL()eµevot<; aVTa Kai: TaVT1J TOV ITapµevi'.-
8ov A.6yov f3e/3awvvTo<; �v elvai 'Aeyovrn To ov.
Interpretative Consequences (R14-Rl5)

Nihilist (Rl4)
Rl4 (< A21 ) Sen. Epist. 88.45

si Parmenidi, nihil est praeter unum; si Zenoni, ne unum
quidem.
204
ZENO
always exists something before what i s taken away; this is
what he shows, after he has shown earlier that nothing has
magnitude from the fact that each of the multiple things
is identical with itself and is one. And Themistius too says
that Zeno's argument establishes the thesis that what is is
one on the basis of the fact that it is both continuous and
indivisible. He [i.e. Themistius, paraphrasing Zeno] says,
"For if it were divided, it will not be one in the precise
sense, by reason of the division of bodies to infinity." But
Zeno seems instead to be saying that multiple things will
not exist either.
Rl3 ( � DK) Simplicius, Commentary on Aristotle's

Physics
Perhaps then it is indeed the case that the argument based
upon the dichotomy belongs to Zeno, as Alexander sug
gests [cf. D9] , but that he [i.e. Zeno] is not abolishing the
One but rather the plurality, since those who posit the
latter are forced to contradict themselves, and in this way
he is confirming Parmenides' argument which states that
what is is one.
Interpretative Consequences (R14-R15)

Nihilist (R14)
Rl4 (< A21 ) Seneca, Letters to Lucilius
If [scil. I believe] Parmenides, nothing exists, except the
One; if Zeno, not even the One.
205
Proto-Skeptic (R15)
Rl5 (ad B4) Diog. Laert. 9.72

ov µ�v aHa Kat Sevocf>av'"f/<; Kal Z'ljvwv 0 'E.\ea'T'"f/'>
Ka£ fl7Jµ,6KptTo<; KaT' avTov<; <TKe7TnKo£ TVyxavov<Tw.
Criticism ofZeno's Arguments (R1 6-R27)

Aristotle's Criticisms (Rl 6-R21)
The Argument of the Grain of Millet, D12 (R16)
Rl6 (A29) Arist. Phys. 8.5 250al9-22

Ota 'TOV'TO 0 Z'ljvwvo<; .\6yo<; OVK a.\'"f/81].;, W<; tjlocf>e'i Tij<;
Kiyxpov O'TtOVV µipo<;· ovoev yap KWAVEt µ,� Ktve'iv 'TOV
aipa ev J.t'"f/OEVL XPDV<fi 'TOV'TOV ov EKiV7J<TEV 7TE<Twv1 0
0.\0<>2 µiotµvo<;.
I 1Te<rwv HJ!: EV1TE<rwv E: EJ.L1TE<rwv FIK 2 OAO<; 0 K:
oAo> H

Against the First Argument (D14, Dichotomy)
(R1 7-R18)
Rl 7 (A25) Arist. Phys. 6.2 233a21-31

Oto Kal 0 Z'ljvwvo<; .\6yo<; tjlevOo<; .\aµ,/3avet 'TO µ,� ev
oixe<T8at 'TU a7T€tpa Ote.\8e'iv 11 atjla<T8at 'TWV a7Teipwv
Ka8' EKa<TTov ev 1T€1Tepa<Tµ,ev<tJ xp6v<tJ. otxw<> yap .\i
ye-rat Kal 'TO µ,ijKo<; KUl o XPDVO<; a1Tetpov, KUl o.\w<;
206
ZENO
Proto-Skeptic (R15)
Rl5 (ad B4) Diogenes Laertius
According to them [i.e. the Pyrrhonians] , Xenophanes,
Zeno of Elea, and Democritus are skeptics.
Criticism of 'Zeno's Arguments (R1 6-R27)

Aristotle's Criticisms (R1 6-R21)
The Argument ofthe Grain of Millet, D12 (R16)
Rl6 (A29) Aristotle, Physics
That is why Zeno's argument, which says that any part of
a grain of millet makes a sound, is not true. For nothing
prevents it from not moving, in any period of time, this air,
which the whole medimnus 1 moved when it fell.
1 Fifty-two liters.

Against the First Argument (D14, Dichotomy)
(R1 7-R18)
Rl 7 (A25) Aristotle, Physics
That is why Zeno's argument accepts falsely that it is not
possible to traverse things that are unlimited [scil. in num
ber] nor to touch individually things that are unlimited
[scil. in number] within a limited time. For it is in two ways
that both length and time, and in general everything con-
207
1Tav To crvvexi<>, i/Toi KaTa 13iaipeaw 7} To'i<; €axaToi<>.

TWV µ,€.v oilv KaTa TO 1TO<TOV a1TEtpwv OVK iv13ixeTaL
atfla<r8ai EV 7TE1TEpa<rµ,ivqi xpovqi, TWV 13€ KaTa 13iaipe
<TLV iv13ixerni· Kat yap UVTO<; 0 xpovo<; OVTW'> a7TELpo<;.
W<TTE EV T<fi a1TEtpqi KUt OVK EV T<fi 7TE1TEpa<rµ,ivqi crvµ,
/3atvEL 13idvai TO a1TELpov, KUt a1TTE<T8ai TWV a1TEtpwv
TOL<; a7TEtpot<;, ov TOL'> 1TE1TEpa<rµ,EVOL<;.
Rl8 ( � DK) Arist. Phys. 8.8 263a4-11

TOV aVTOV 13€ TP01TOV a1TUVTYJTEoV KUt 1Tpo<; TOV<; ipw
TWVTa<; TOV Z'ljvwvo<; Aoyov, 1 Et aet TO i}µ,icrv 13idvaL
13e'i, TaVTa 13' a1Tetpa, Ta 13' a1TEtpa al3vvamv 13ie(eA
(Je'iv, 7} W<; TOV UVTOV TOVTOV A.6yov TLVf<; aAAw<; ipw
TW<TLV, a(iovVTE<; aµ,a T<fi KLVEL<T8ai TTJV Y,µ,t<TELUV 1TpO
TEpov api8µ,e'iv Ka8' lKa<TTOV yiyv6µ,evov TO i}µ,icrv,
W<TTE 13ieA.86vTO<; TTJV OAYJV a1TELpov <rvµ,/3atVEL Y,pi8µ,ri
KEVUL api8µ,6v· TOVTO 13' oµ,oA.oyovµ,ivw<; E<TTtV al3vva
TOV.
1 post A.6yov habent mss. Kat O.twvVTa>: sec!. Ross
Against the Second Argument (Dl5, Achilles) (Rl9)
Rl9 ( � DK) Arist. Phys. 6.9 239b20-29

[ . . Dl5] TO µ,€.v oilv /LTJ KarnA.aµ,/3ave<r8ai TO f3pa-
. =
13vTepov crvµ,/3i/3YJKEv EK Tov A.6yov, yiyverni 13€ 1Tapa

TaVTO Tfj 13ixornµ,iq, ( EV aµ,cpoTEpot<; yap <rvµ,/3aivEL /LTJ
a<jJLKVEt<T8ai 1Tpo<; TO 1TEpa<; 13iaipovµ,frov 1TW<; TOV µ,e-
208
ZENO
tinuous, are said to b e unlimited [scil. in number] : either

by division or with regard to their extremities. Now it is
not possible to touch things that are unlimited [scil. in
number] according to quantity within a limited time, but
it is possible to do so with regard to those that are so ac
cording to division. For time itself is unlimited in this way.
So that what happens is that it is within an unlimited [scil.
time] , and not a limited one, that one succeeds in travers
ing what is unlimited, and that it is by unlimited things,
and not by limited ones, that one touches unlimited ones.

One must also reply in the same way to those [cf. R32-
R34] who pose the question of Zeno's argument, viz. that
it is always necessary to traverse the half, and these [i.e.
halves] are unlimited [scil. in number] , and it is impossible
to traverse to the very end things that are unlimited [scil.
in number], or as others formulate differently the question
that is posed by this same argument, when they think that
within the same time as the motion covers the half, one
must first count the half that happens each time, so that
when one has entirely traversed the totality, it comes about
that one will have counted an unlimited number. But this
is generally agreed to be impossible.
Against the Second Argument (D15, Achilles) (R19)

That the slower one is not overtaken ensues from the argu
ment, but it happens for the same reason as for the dichot
omy (for in both cases it comes about that one does not
arrive at the limit when the magnitude is divided in a cer-
209
yiOov<;· aHa 1TpOCTKELTat EV TOVT<p OTt ovSe TO Taxi

CTTOIJ TETpaycp87]µ.ivov Ev TcfJ 8iwKeiv To f3pa8vTarnv 1),
wcrT' avayKT} Kat TTJ V Avcrtv elvat2 TTJ V avTi,v. TO 8'
at'iovv OTt TO 1Tpoixov OV KaTaAaµ./3avETat, tjlev8o<;·
DTE yap 1Tpoixei, ov KaTaAaµ.f3aveTat• aA.A.' oµ.w<; Ka
rnA.aµ./3aveTat, e't7rep 8wcret 8ietdvai TTJ V 1TE1Tepacrµ.i
V7JV.
l f3pa8vrepov FHK 2 post eivai hab. EKarepwv E
Against the Third Argument (D1 6-Dl 7,

The Arrow) (R20)
R20 ( � DK) Arist. Phys. 6.9 239b31-33

[ . . . Dl6b] crvµ.f3aivei 8€ TTapa To 'A.aµ./3aveiv Tov
=
xp6vov crvyKEtcrOat EK TWV vilv· /LTJ 8i8oµ.ivov yap

TOVTOV OVK ecrTat o crvA.A.oyicrµ.6<;.
Against the Fourth Argument (D18-D19,

The Stadium) (R21)
R2 1 ( < A28) Arist. Phys. 6.9 240al-l 7

[ . . . 018] ecrn 8' o TTapaA.oyicrµ.o<; Ev TcfJ To µ.ev
=
1Tapa Kwovµ.evov To 8€ 1Tap' fipeµ.ovv To 'tcrov µ.iye0o<;

at'iovv TcfJ 'tcrcp Taxei TOV 'tcrov <f>ipecrOat xp6vov· TOVTO
8' ECTTt tjlev8o<;. olov ECTTwcrav oi ECTTWTE<; tCTOt oyKot
Ee/>' &v Ta AA, l oi 8' Ee/>' &v Ta BB2 apx6µ.evoi a1TO TOV
µ.icrov, 3 tcrot TOV apiOµ.ov TOVTOt<; OVTE<; Kat TO µ.iye-
210
ZENO
tain way; but what is added in this one is that it will not
even be the same in the dramatic case of the fastest one
pursuing the slowest), so that it is necessary that the solu
tion be the same. But to think that the one that is ahead is
not overtaken is false; for as long as it is ahead it is not over
taken; but all the same it is overtaken, if one grants that it
is possible to traverse completely a limited [scil. distance] .
Against the Third Argument (D1 6-Dl 7,

The Arrow) (R20)
It comes about from supposing that time is composed of
instants; for if this is not granted, there will not be an argu
ment [i.e. the conclusion will not follow] .
Against the Fourth Argument (D18-D19,

The Stadium) (R2 1)
R2 1 ( < A28) Aristotle, Physics
The paralogism consists in supposing that a body of the
same dimension moving at an equal speed moves during
the same time alongside a moving body as alongside a
body at rest. But this is false. For example, let the bodies
of the same dimension at rest be AA; let BB be those that
start from the middle [ scil. of the stadium1] , which are
equal to the former in number and in magnitude; and let
1 Or, according to several mss.: of the Ns.
l aa EP: aaa FHJK: aaaa I 2 /3/3 EP: /3/3/3/3 F: /3

HIJK 3 µhrov EHij 1 : µ,icrov Twv a Fj2K
211
EARLY G R E E K P H I L O S O PHY V
Oor;, oZ I)' ecf>' ciJv Ta rr4 cl7TO TOV eaxarov, 5 tCTOt TOV
apiOµov OVTE<; TOVTOt> Kat TO µEyEOor;, Kat io-orax€'ir;
ro'ir; B. o-vµ/JaivH I)� TO 7Tpwrov B aµa E7Tt rep ea-xar<.p
ElVat Kat TO 7Tpwrov r, 7Tap'6 aAAYJAa KtvovµEvwv.
o-vµ/JaivH SE TO r 7Tapa 7Tavra7 Ta B StE�EAYJAV0Evat, 8
TO OE B 7Tapa Ta iJµio-11· WO-TE ifµio-vv Elvat TOV xpo
vov· tCTOV yap EKUT€pov ECTTtV 7Tap' EKaCTTOV. aµa OE
o-vµf3aiv€t TO B9 7Tapa 7Tavra Ta r 7Tap€AYJAV0Evai·
aµa yap €o-rat10 TO 7Tpwrov r Kat TO 7Tpwrov B E7Tt
TOL> evavriot<; eo-xarot<;, to-ov 11 xpovov 7Tap' EKaCTTOV
yiyvoµEVOV TWV B 00-0V 7TEp 12 TWV A, 13 wr; c/>110-w, 14 /)ia
TO aµcf>onpa tCTOV xpovov 7Tapa ra A l5 yiyvEo-Oat. 0
µEv ovv A.6yor; ol'Jror; eo-rw, a-vµf3aivEt OE 7Tapa ro
EtpYJµEVOV l/J€vi3or;.
4 'Y KA 5 ECTXclTOV l ECTXclTOV f3 A: ECTXUTOV TWV f3 F
6 'Y e?Tt Tw euxaTw f3 ?Tap' H 7 post ?Tavrn hab. HI Ta {3:
sec!. Ross: f3 E 1 : 'Ta a E2FJK 8 post LCTOV xp6vov ?Tap'
EKaCTTov yiyvoµEvov TWv B oCTov 7TEp Twv A (cf. infra 14)
collocanda ci. Alex. in Simpl. In Phys., p. 1019.27--30 9 TO f3]
To ?Tpwrov f3 Cornford: To a E: Ta KA 10 ECT'Tat EJ: eCTn
FHIK 11 ?TapaA.71>..v(N.vai (aµa yap . . . euxaToi�), tCTov
Lachelier 12 'TWV r, OCTOV 7TEp ('TO r > Lachelier 13 a
KA: aa E 14 tCTov . . . cp71CTw sec!. Ross (cf. supra 8)
l5 a KA: aa E
Peripatetic Criticisms of the Argument on

Place, Dl3 (R22-R23)
R22 (A24) Arist. Phys. 4.3 2 10b22-25
212
ZENO
C C b e those that start from the end [scil. of the stadium] ,2

which are equal to these in number and in magnitude, and
equal in speed to the B's. It follows that, when they move
alongside one another, the first B and the first C are at the
end at the same time; and it also follows that the C has
crossed all of the B's, and the B's only half, so that the time
is one half, since each one passes beside the other for an
equal time. And at the same time it follows that [scil. the
first] B has crossed all the C's; for the first C and the first
B will arrive at the last [scil. bodies] located at opposite
extremities at the same time, as [scil. the first C] is along
side each of the B's and each of the A's for an equal time,
as he says, 3 because both of them are beside the A's for an
equal time. This then is the argument, and it arises from
the falsehood that I have indicated.4
2 Or of the last B, according to the text of two mss. 3 The
passage 'as [scil. the first C] . . says' is considered an intrusive
.
gloss by some editors. 4 The text of this passage is difficult to

establish and the reconstruction of its argument controversial.
Peripatetic Criticisms of the Argument on

Place, D13 (R22-R23)
R22 (A24) Aristotle, Physics
The aporia that Zeno formulated, viz. that if place is some-
1 Ell Ttllt Simpl. In Phys. , p. 562.4: Ell Ttllt mss.
213
Ecrrai, AVEW ov xaAE1TOV' oUJE yap KWAVH ev aAA<tJ

Etvai TOV 1TpWTOV2 T01TOV, µ:ry µevTOt W<; ev T01T<tJ EKEivcp
[. . .].
2 7rpWTW> EJ
R23 ( < A24) Eudem. in Simpl. In Phys., p. 563.23-28 [ =
Frag. 78 Wehrli, p. 37.23-27]

1Tpo<; 8€ ZY,vwva </>Y,croµev 1ToAA.axw<> TO 1TOV A.eyE
crOai· El fLEV oiJv EV T01T<f:l TJ�iWKEV Etvai Ta ovra, OV
KaAW<; a�w'i· OVTE yap iryeiav OVTE av8piav OVTE aA.A.a
µvpia <f>ai71 TL<; lJ.v EV T01T<f:l Etvat. ov8e 87, 0 T01TO<;
TOWVTO<; WV OLo<; ELPTJTat. El 8E aAAW<; TO 1TOV, KlLv 0
T01TO<; Et7j 1TOV· TO yap TOV crwµaro<; 1TEpa<; E<TTt TOV
crwµaTO<; 1TOV' Ecrxarnv yap.
Arguments about the One:

Peripatetic Solutions (R24-R26)
R24 ( � DK) Arist. Metaph. B4 100lbl3-16

[ . . . D8] ciAA.' E1TH87,1 oiiTo<>2 0EwpE'i <f>opnKW<;, Kal,3
=
ev8€xETat elvai a8iatpETOV n4 W<TTE5 Kat 1Tpo<; EKEtVOV

nv' a1ToA.oyfov EXEW (µE'i,ov µEv yap ov 1ToiY,crEi
1TAE'iov 8E 1Tpocrn0eµevov To Towvrov).
1 E7rH8+, EJ: el 8+, Ah 2 oVro > EJ: ovTw> Ah 3 Kat
h h
A : Kat ovK EJ 4 n A : om EJ
. 5 post wo-Te hab. mss.
Kat OVTW>, sec!. Ross: Kat oVTW> WO"TE coni. Christ: Kat oVTW>
Lasson
214
ZENO
thing, it will b e in something, i s not difficult to resolve. For

nothing prevents the first place from being in something
else, but not in the sense of being in that place [ . . . ] .
R23 ( < A24 ) Eudemus in Simplicius, Commentary on

Aristotle's Physics
Against Zeno we shall say that 'where' is said in multiple
senses. If then he thought that the things that are are in a
place, he is not thinking correctly. For no one would say
that health, courage, or a thousand other things are in a
place; and certainly not place either, if it is of the sort that
has been said. But if 'where' is taken in a different sense,
place too could be somewhere; for the limit of a body is a
'where' of the body; for it is an extremity.
Arguments about the One:

Peripatetic Solutions (R24-R26)
R24 ( "#- DK) Aristotle, Metaphysics
[ . . . ] But since he considers things crudely, it is also pos
sible that there exist something indivisible, so that in this
way there is some defense [scil. of this hypothesis] even
against him; for something of this sort, if it is added, will
make the thing not bigger but more numerous [cf. D8] .1
1 The sentence is obscure in both syntax and meaning.
215
R25 ( � DK) Arist. SE 33 182b26-27

ol SE Tov Z1/vwvo<; A.oyov Kat ITapµEviSov A.vovo-i Sia
To 7ToHaxw<> <f>avai To €v A.€.yEa-Oai Kai To ov.
R26 ( � DK) Eudem. in Simpl. In Phys., p. 99. 1-5 [=

Frag. 37a Wehrli, p. 27.3-5]
Et SE 7Tapfjv T]µ'iv Z'1jvwv, EAiyoµEv av 7rpo<; avTov 7r€pt
Tov Evo<> EvEpyEiq. on ovK Eo-n 7ToAAa· To µEv yap
Kvpiw<; avTif! 1mapx€i, Ta SE KaTa 8vvaµw. OVTW<; ol'Jv
€v Kai 1ToAAa TO avTo yivErni, EvEpyEiq_ SE OaTEpov
µovov, aµa SE aµ<f>w ov8€.7TOT€.
R27
a ( � DK) Simpl. in Phys. , p. 1012.22-26
[ . . . ] wo-TE Kai !:::.. wy€.v71 Tov Kvva Twv a7Topiwv 7TOT€
TOVTWV aKovo-avrn µ71SEv µEv EL7T€tV 7Tp0<; avTa<;, ava-
0-TUVTa SE f3aSia-at Kat Sia Tfj<; EvapyEia<; avTij<; Av
a-at Ta Ev To'i<> A.oyoi<; o-o<f>io-µarn [Frag. V B 481 G2 ] .
h ( < Al5) Elias In Cat., p . 109.20-23

ok UVT€t7T€LV µY, Svv718Et<; 'Avna-8€.v71<; 0 KvvtKO<; ava
O-Ta<; E{3aSia-E, voµia-a<; la-xvpoTipav Elvai 7Tao-71<> Tij<;
Sia A.oywv avnA.oyia<; TY,v Sia Tfj<; EVEpyEia<; U7T08€t
tiv. [Frag. V A 159 G2]
216
ZENO
R25 ( -:F- D K ) Aristotle, Sophistic Refutations

Other people resolve the argument of Zeno and Par
menides by asserting that 'one' and 'being' are said in
multiple ways .
R26 ( -:F- DK) Eudemus in Simplicius, Commentary on

Aristotle's Physics
If Zeno were here with us, we would reply to him by say
ing about the One in actuality that it is not multiple. For
this [scil. to be one] belongs to it properly speaking, while
the multiple does so in potentiality. So it is in this way that
the same thing is one and multiple, but in actuality is only
one of the two, and it is never both at the same time.

R27
a ( -:F- DK) Simplicius, Commentary on Aristotle's Physics
[ . . . ] so that Diogenes the Cynic, having heard tell one day
about these aporias [scil. Zeno's], did not say anything
against them, but stood up and started walking, providing
a solution by the evidence (enargeia) itself to the sophisms
contained in the arguments.
b ( < Al5) Elias, Commentary on Aristotle's Categories

Since he had nothing with which he could reply [scil. to
Zeno's arguments] , Antisthenes the Cynique stood up and
started walking, thinking that the demonstration by act
(energeia ) was more effective than any contradiction by
argument.
217
EARLY GRE E K P H I LO S O PHY V
Positive Uses of Zeno's Arguments (R28-R34)

The Platonic Tradition (R28-R29)
Plato's Parmenides Inspired by
Zeno's Arguments (R28)
R28 ( ;e DK) Prod. In Parm. , pp. 631.25-632.9

1ToA.A.axw> yap EKEivov Karn/3aA.E'iv1 Eyxeipfirravro>
TOV> 7TOAAa ra ovra rdhµEVOV>, C:J> Kat µExpi TET
rapaKovra A.6ywv ra avrtKEiµEva <TVyKpov6vrwv 1Tpo
EABE'iv avrfii TOV EAEyxov, avrov2 1TpO> TO �/) 1TOtf,rra
rrBai rT,v 1Tavro8a1TT,v ravr71v TWV Emxeip71µarwv
E1T£8eitiv, dµiHwµEVov 1Tpo> rov Kara roil 1TAf,Bov>
TWV OVTWV yvµvarraµEVOV, 8etKvVVTa TOV oµoiov rp6-
1TOV EKEivcp ra avrtKeiµEva 1TEpt ravrov· Kat c:,, EKELVO>
�Aeyxe ra 1TOAAa, 8etKVV> avra Kat oµoia Kat avoµoia,
KaL TaVTO.. Kal lTEpa, Kal L<Ta Ovra Kal avura, Kara ra
aVrd sr, Kal aVTOv d7To</>alveiv TO �v Oµotov Kal dv6-
µoiov [ . . . ] .
I Kara/jaA.iiv Y (deicere Moerbeke): KaraA.a/jeiv A!
2 avrov A!: ipsorum Moerbeke
R29 ( ;e DK) Prod. In Parm., p. 769.22-39

E7TEt Kat 0 Zfivwv, OV µ6vov Et EKEivwv, aAAa Kat EK
Tii> TOVTWV aKoAov()£a, a1Tf,AEYXE rT,v U7'01Tiav TWV ra
7TOAAa TOV EVO> xwpt,OVTWV' ov yap µ6vov EK 'TOV
218
ZENO
Positive Uses of'Zeno's Arguments (R28-R34)

The Platonic tradition (R28-R29)
Plato's Parmenides Inspired by
'Zeno's Arguments (R28)
R28 ( ;t: DK) Proclus, Commentary on Plato's Parmenides
For, since he [i.e. Zeno) had tried in many ways to refute
those people who posit the multiplicity of the things that
are, so that his refutation went as far as forty arguments
that knock the contraries against one another, he [i.e.
Plato) has put this manifold display of arguments at the
seIVice of the One, competing against the man who op
posed the multiplicity of the things that are and establish
ing, in the same way as he did, the contraries with regard
to the same thing,. And just as the former man refuted
multiplicity by showing that the same things are similar
and dissimilar, the same and different, and equal and un
equal, so too the latter one stated that the One is similar
and dissimilar [ . . . ] .

For Zeno refuted the absurdity of those people who sepa
rate the multiple from the One not only on the basis of
these arguments, but so too on the basis of their conse-
219
oµ,oiov Kai avoµ,ofov E1TE1TOlYJTO ri,v E1TLXEtpYJUW, ovSE

ail µ,6vov EK TOV €vo> KaL TOV 1TA:r}8ov>, a>.. A ' �SY/ KaL
a1TO <TTa<TEW> KaL Kwr}a-EW>. TO yap avTO KaL Kara TO
avro KaL l<TTaµ,evov KaL KWOV/l,EIJOIJ U1TE</JYJVEIJ, ei Ta
7ToAAa µ,i, µ,erExoi roil €v6>· 1Tav ro Za-raµ,evov Ell rwi
Ea-rw €vL, KaL 1Tav ro Kwovµ,evov Etia-rarai roil €vo-,
W<TTE Ta 1TOAAa ei µ,i, µ,erExoi TWO<; €vor; aa-TaTa E<TTL'
KaL 1TaAW ei avro TOVTO Exoi KOWOIJ TO µ,i, /l,ETEXEW
TW0<;,1 Ell nvi2 Ea-Tai· TaVTTJ oilv 1TaAW aKlllYJTa' Ta
avra apa KaL Kwovµ,eva E<TTai KaL €a-rwra· OVK apa
1ToHa Ea-nv EpYJµ,a 1TaVTYJ roil €v6r;.
1 rn10<; < €vo<; > Taylor ex g) 2 TlVl <evt> Luna-Segonds
R30 (A22) Ps.-Arist. Lin. 968al8-23

ETL SE Kara TOil TOV Z'fivwvor; Aoyov avayKYJ Tl /LEYE-
80> aµ,epE<; elvai, efoep aSvvaTOIJ /LEV Ell 1TE1TEpaa-µ,Ell<f>
xpovcp a1Tetpwv a1/1aa-8ai, Ka()' fKa<TTOV U1TToµ,evov,
avayKYJ S' E7TL TO i/µ,ia-v 1Tporepov a<jJiKIJEt<T8ai TO Ki
vovµ,evov, TOV SE µ,7, aµ,epovr; 1TalJTW<; E<TTLIJ 1 ijµ,i<TV.
1 ifrnai LH"U"
220
ZENO
quences. For he had developed his argumentation not

only on the basis of the similar and the dissimilar, nor again
only on that of the one and the multiple, but also on that
of rest and motion. For he stated that the same thing, ac
cording to the same relation, would be at the same time at
rest and in motion, if the multiple did not participate in
the One: everything that is at rest is in a certain One, and
everything that is in motion departs from the One, so that
if the multiple did not participate in a certain One it would
be instable; and again, if this same thing had in common
not to participate in anything, it will be in something. In
this way, it [i.e. multiplicity] is once again immobile. It
follows that the same things are at the same time in motion
and at rest. Therefore the multiple is not entirely deprived
of the One.

R30 (A22) Ps.-Aristotle, On Indivisible Lines
Furthermore, according to Zeno's argument it is necessary
that there exist a certain indivisible magnitude, if indeed
it is true that it is impossible in a limited time to touch
things that are unlimited [scil. in number] by touching
each of them, and that it is necessary that what is moved
arrive earlier at the half, and that of what is not deprived
of parts there exists in any case a half.
221
EARLY G RE E K P H I L O S O P H Y V
R31 (cf. A22) Alex. Aphr. in Simpl. In Phys., p. 138.10-18

TOVT<tJ Oe Tiii Aoy<tJ, <frqcri, Tiii 1TEpt Tij<; Otxoroµ,ia<; €.v
Oovvat EEvoKpaTYJ Tov Kaft.x7106vwv [Frag. 42 Heinze]
OE�aµ,Evov µ,ev To TTav To OtatpETov 1TOAAa Elvai (To
yap µ,I.po<; ETEpov ELvat TOV oAov) Kat TO µ,� OvvacrOat
TaVTOV EV TE aµ,a Kat 1TOAAa ELVat Ota TO µ,� <TVVa A71-
0EVE<T0at T�V avTi</Jacrw, fJ-YJKiTL Oe crvyxwpEtV 1TUV
µ,f.yEOo<; OtatpETov ELvat Kat µ,I.po<; exEw Elvat yap
TLVa<; aTOfJ-OV<; ypaµ,µ,a<;, €</J' <f>v ovKf.TL aA710EVE<r0at
To 1ToAAa<> rnvTa<> Elvat. ovTw<> yap qJETo T�v rov evo<;
EVpl<TKELV </Jv<TLV Kat c/JEvyEtv T�V avTi</Jacrtv Ota TOV
µ,f,TE TO OtatpETOV �v ELVat aHa 1TOAAa, µ,f,TE Ta<; aTo
µ,ov<; ypaµ,µ,a<; 1TOAAa aft.A' �v µ,ovov.
R32 ( "#- DK) Cic. Acad. 2. 129

Megaricorum fuit nobilis disciplina. cuius ut scriptum
video princeps Xenophanes [ . . . ] deinde eum secuti Par
menides et Zeno [ . . . ] .
R33 ( -#- DK) Sext. Emp. Pyrrh. Hyp. 3.71

Et, KtVEtTat
...... , ,,
TL, YJTOt ,
EV <tJ,,. E<TTL
,, ,
T01T<tJ .....
KLVEtTat "' , 1' ,
Y/ EV <tJ OVK
ecrnv. ovTE oe €.v <[> ecrTw [ . . . ] ovTE €.v <[> µ,� ecrTw
[ . . . ] OVK apa KLVEtTal TL. oi;To<; 0€ 0 AOyO<; E<TTLV µ,�v
D.. wowpov Tov Kpovov [cf. DI 7] .
222
ZENO
R31 (cf. A22) Simplicius, Commentary on Aristotle's

Physics
It was to this argument about dichotomy, he [i.e. Alexan
der] says, that Xenocrates of Chalcedon yielded when he
accepted that a whole that is divisible is multiple (for the
part is different from the whole) and that it is not possible
that the one and the multiple be identical because the
contradictory cannot be true at the same time; but he does
not grant additionally that every magnitude is divisible
and possesses a part. For there are certain indivisible lines
about which it is no longer true that these are multiple.
For he thought that in this way he had discovered the
nature of the one and escaped the contradictory, because
what is divisible is not one but multiple, and indivisible
lines are not multiple but only one.

R32 ( ;e DK) Cicero, Prior Academics
The teaching of the Megarians was noble: as I find written,
their initiator was Xenophanes [ . . . ] who was then fol-
lowed by Parmenides and Zeno [ . . . ] .
R33 ( ;C DK) Sextus Empiricus, Outlines of Pyrrhonism

If something moves, either it moves in the place in which
it is or in the place in which it is not; but it does not in the
place in which it is [ . . . ] ; nor in the place in which it is not;
[ . . . ] hence nothing moves. This argument comes from
Diodorus Cronus.
223
R34 ( � DK) Schol. in Arist. Metaph., p. 778bl 7

(ad 03 1046b29, oi MEyaptKoi KTA.): oi TTEp'i Z'ljvwva.

Alleged Titles and Characterizations of Zeno's
Books Deriving from the Interpretation of His
Arguments (R35-R36)
R35 (< A2) Suda Z.77

EypmflEv "Epioac;, 'E�"7Y7JOW TWV 'Eµ,TTEOoKAeovc;,
IIpoc; Tovc; <f>iA.ocr6<f>ovc;, IIEp'i <f>vcrEwc;.
R36 (< Al4) Diog. Laert. 3.48

oiaA.oyovc; TOtVVV </>acr'i TTPWTOV ypal/Jat Z'ljvwva TOV
'EAEaT7JV.
R37 (cf. A23) Aet. 4.9. l (Stob.) [El aA.7JfNic; ai alcrO'ljcrEic;]

[ . . . ] Z'ljvwv [ . . . ] l/JEvOEt<; Elvai Tas alcrO'ljcrEic; [cf. MEL.
DIS] .
R38 (A30) Aet. 1.7.27 (Stob.) [TTEp'i OE01'.J]

MeA.tcrcroc; Ka'i Z'ljvwv TO �v Ka'i 1TUV Ka'i µ,ovov aiowv
KUL aTTEtpov.
224
ZENO
R34 ( � D K ) Scholia o n Aristotle's Metaphysics

The Megarians: the followers of Zeno.

Alleged Titles and Characterizations of Zeno's
Books Derivingfrom the Interpretation of His
Arguments (R35-R36)
R35 (< A2) Suda
He wrote Quarrels, Interpretation of [scil. the Works ofJ
Empedocles, Against the Philosophers, On Nature.
R36 (< Al4) Diogenes Laertius

They say that Zeno of Elea was the first person to write
dialogues.

R37 (cf. A23) Aetius
[ . . . ] Zeno [ . . . ] : sensations are deceptive.

R38 (A30) Aetius
Melissus and Zeno: [scil. god is] the One and the whole,
and he alone is eternal and unlimited.
225
An Erroneous Attribution (R39)
R39 ( < Al) Diog. Laert. 9.29

ap€CTKEt 8' avTfii Ta0E" KOCTµ,ov1 Elvai KEVOV TE µ,T, Elvai·
yEyEvfjCTBai Se TT,v Twv 7TaVTwv2 <f>vCTw €K BEpµ,ov Ka£
ifroxpov KaL g71pov KaL vypov, Aaµ,{3avo11TWV aVTWV Et<;
O.H71A.a TT,v µ,Ern/3oA.{iv· y€vEU"lV TE avBpomwv €K yfi<>
elvai, Ka£ tfivxT,v Kpfiµ,a v7TapxEw €K Twv 7Tp0Etp71µ,€
vwv KaTa µ,718Evo<> TovTwv €mKpaTTJU"w.
I K6<rµ,ov <l>h: K6a-µ,o'> BP1 (Q): K6a-µ,ov'> FP4 2 1Tcfv-
rwvBPF: v8arwv <l>h
226
ZENO
A n Erroneous Attribution (R39)

These are his opinions: the worlds exist, and the void does
not exist. The nature of all things has come about from the
warm and the cold, the dry and the wet, when these are
transformed into one another. The genesis of human be
ings is from the earth, and the soul is a mixture of the
things mentioned earlier, without there being a prepon
derance of any of these.
227
2 1 . M E LI S S U S [ M E L . ]
Melissus came from Samos and was a contemporary of

Empedocles, Anaxagoras, and Herodotus: Apollodorus'
chronology set his fioruit during the 84th Olympiad
(444/40 BC), coinciding with the apogee of the Periclean
age. The date is manifestly deduced from the victorious
naval battle (441140) in which he acted as commander for
the Samians against the Athenian fleet (in which Sopho
cles participated), before Pericles finally subjugated the
island. The biographical tradition makes Melissus a dis
ciple of Parmenides; this can scarcely be doubted with
regard to his doctrine, but the chronology makes any di
rect contact between the two men highly improbable.
Melissus was the author of a single work. Our informa
tion about his doctrine depends above all on Simplicius,
who in his commentary to Aristotle's Physics cites all the
verbal fragments that have survived. Melissus' treatise dif
fered from Parmenides' work in three regards: its form, as
Melissus wrote in prose, not in verse; its program, as he
spoke solely about the nature of being, to the exclusion of
any cosmology; and its ontological doctrine, as he system
atized and clarified the Parmenidean series of predicates
of being, partially modifying the list and its meaning and
in particular declaring being 'unlimited.'
Aristotle felt very little respect for Melissus, whose
228
MELISSUS
paralogisms h e denounces and whom h e regards as a vul

gar thinker. But Melissus surely merits such contempt just
as little as he deserves Simplicius' spectacular rehabilita
tion [cf. R21 ] . Melissus' greatest interest resides in the
fact that he provides us, by recomposing Parmenides'
poem, with the earliest critical reading of it.
B I B LIOGRAPHY
Editions
G. Reale. Melissa: Testimonianze e framrnenti (Florence,
1970).
R. Vitali. Melissa di Samo. Sul mondo o sull'essere (Ur
bino, 1973).
Studies
J. A. Palmer. "Melissus and Parmenides," Oxford Studies
in Ancient Philosophy 26 (2004): 19-54.
See also, in the introduction to Parmenides, the works of
G. Calogero and of P. Curd.
O UT L I N E OF T H E C H APTE R
p
Chronology (Pl-P4)
Philosophical Lineage and Relations (PS)
Participation in Politics and War (P6-P8)
229
D
Only One Treatise, and Its Traditional Title (Dl)
The Attributes of Being: The Preserved Fragments in
Their Probable Order (D2-D1 0)
Ungenerated (D2)
Unlimited (D3-D5)
One (D6-D7)
Without Shape (DB)
Indivisible and Immobile (D9)
Further Attributes (DlO)
The Senses Err (Dl l)
Echoes of Melissus' Treatise in the Testimonia (D12-
D20).
Testimonia (D12-D18)
Two Comprehensive Expositions Reflecting the Order
of Melissus' Treatise (D1 9-D20)
R
The Earliest Attestation: The Hippocratic Corpus (Rl)
Isocrates (DOX. T5-T6)
Plato (R2)
Aristotle's Book Against Melissus (R3)
Aristotle's General Negative Judgment (R4-R5)
Specific Peripatetic Criticisms (R6-R1 8)
Aristotle (R6-R12)
Criticism of the Unicity and Immobility of Being
(R6-R9)
Interpretation and Criticisms of the Unlimited
Character of Being (R7-Rl l)
Criticism of the Denial of the Void (R12)
Eudemus (R13-Rl6)
Criticism of D2 (Rl3)
230
MELISSUS
Criticism of D3 (R14-Rl5)
The Anonymous Treatise On Melissus, Xenophanes,
and Gorgias: A Selection (Rl 7)
A Criticism by Aristocles: Melissus Refutes Himself
(Rl8)
The Skeptics: Tirrwn of Phlius (Rl9)
Simplicius on Melissus (R20-R23)
Melissus' Stylistic Advantage Over Parmenides (R20)
Simplicius Defends Melissus Against Aristotle's and
Alexander's Objections (R21-R22)
Replies to Aristotle's Objections in Physics 1.3
(R21)
Simplicius' Reply to Aristotle's Criticism of the El
eatics in On the Heavens (R22)
Simplicius Disputes Alexander's Reading of Frag
ment Dl O (R23)
Doxographical Inflections and Deformations (R24-R28)
Cosrrwlogization of the One-All (R24)
Two Opposite Theological Readings (R26-R27)
A Medical Utilization of Melissus' Doctrine (R28)
The Interpretation by a Historian of Myths (R29)
An Aphorism Attributed to Melissus in Syriac (R30)
231
M E LI S S U S [ 3 0 D K ]
Chronology (Pl-P4)
PI ( < Al) Diog. Laert. 9.24

MeA.icrcro> 'IOaiyevov> !aµw> [ . . . ] . cp'YJCTL 8' 'A7ToAA.6-
8wpo> [FGrHist 244 F72] T,KµaKevai avTov KaTa T�v
TETapT'Y)V Kat oyDOT)KO<TT�V '0A_vµ7TtaDa.
P2 (cf. Al) Eus. Chron. (= Hier. Chron. , p. 1 13. 19)

[ad 01. 84.l] Melissus physicus agnoscitur.
P3 ( < A2) Suda M.496

[ . . . ] Kat �v E7Tt Twv Z�vwvo> rnv 'EA.EaTov Kat 'Eµ7TE
DoKAEoV> xp6vwv [ . . . = P7] .
P4 (A3) Plut. Them. 2

KaiToi !T'Y)CTtµf3poTO> 'Avatay6pov TE DtaKovcrai Tov
®EµicrToKAea cpT)crt [FGrHist 107 Fl] Kat 7TEpt MeA.icr
crov CT7TOVDaCTat TOV cpvCTtKOV, OVK El) TWV xp6vwv
232
MELISSUS
Chronology (Pl-P4)
PI ( < Al) Diogenes Laertius
Melissus, son of Ithaegenes, from Samos [ . . . ] . Apollo
dorus says that he reached maturity during the 84th Olym
piad [ 444/40] .
=
P2 (cf. Al) Eusebius, Chronicle

[lst year of the 84th Olympiad: ] Melissus, the natural phi
losopher, is celebrated.
P3 ( < A2) Suda

[ . . . ] he lived during the time of Zeno of Elea and Em
pedocles [. . . ] . 1
1 This sentence is erroneously included in an entry about Me
letus, but what follows ( cf. P7) shows that it refers to Melissus.
P4 (A3) Plutarch, Themistocles

Stesimbrotus says that Themistocles studied with Anax
agoras and also spent time with Melissus, the natural phi
losopher; but he has not grasped the chronology correctly.
233
a7TTOf.tEV0'>' IIEptKAEl yap, ()., 7TOAV VEWTEPO'> ,ryv 0Eµ,t

<TTOKAEoV'>, MEAt<T<TO'> µ,ev aVTE<TTpar-r/yEt 7TOAtopKOV
VTL "!.aµ,iov<>, 'Ava�ay6pa<> 8€ crvv8drpt/3E [ . . . SOPH.
=
R4].
Philosophical Lineage and Relations (P5)

oilrn<> 1/KovcrE IIapµ,Evi8ov· &.AA.a Kat El<> A.6yov<> ,ryA.()Ev
'HpaKAEtT<t>' DTE Kat <TVVE<TTYJ<TEV avrov TOL'> 'E<f>E<TtOL'>
ayvoovcrt, Ka(}a7TEp 'fo7TOKpUTTJ'> 6.YJf.tOKptTOV A/30TJ
ptrat<>.

yiyovE Oe Kat 7TOALTLKO'> avYip Kat a7ToOoxf/<> 7rapa
TOl'> 7TOAtrat<> Y,6wµ,ivo<>· o()Ev vavapxo<> alpE()Ek ETt
Kat µ,aHov Wavµ,acreri Ota rYiv olKEiav aper1)v.
234
MELISSUS
For it was against Pericles, who was much younger than

Themistocles, that Melissus fought as a general when he
[i.e. Pericles] besieged Samos [cf. PS] , and it was with
him [i.e. Pericles] that Anaxagoras associated [ . . . ] [cf.
ANAXAG. Pl8-P22] .
Philosophical Lineage and Relations (P5)

He studied with Parmenides; but he also went to Heracli
tus for discussions; on this occasion he presented him to
the Ephesians (who did not know him), just as Hippocra
tes [scil. presented] Democritus to the Abderitans [cf.
ATOM. P47] . 1
1 Any meeting between Melissus and Heraclitus is chrono
logically impossible. What matters is the homage paid to the phi
losopher of becoming (cf. D l l ) .

He was also a man engaged in politics and was considered
worthy of favor by his fellow citizens. That is why, after he
had been chosen commander of the fleet, he became the
object of even greater admiration because of his personal
moral virtue.
235
P7 ( < A2) Suda M.496

[ . . . P3] [ . . . ] KaL aVTE1TOAtTE:VCTaTO OE IIeptKAei:· KaL
=
V1TEP "taµJ,wv crTpaTTJYficrac; ivavµaxTJCTE 1Tpoc; !o<f>o

KAijv TOV TpaytKOV, 'OA.vµmaOt oyOOYJKOCTTii TETaPTY/.
PS ( < A3) Plut. Per. 26-27

[26] 7TAEvcravroc; 1 yap avTov, MliA.icrcroc; o 'I(}aylivovc;,
avfip <f>iA.6cro<f>oc; CTTpaTYJYWV TOTE Tijc; "taµov, Karn
<f>povficrac; Tijc; oA.iyoTTJTO<; TWV VEWV KaL2 Tijc; a1Tetpiac;
Twv crTpaTrJYWV, E7TEtCTE Tovc; 1TOAtrac; im()ifcr()ai Tote;
'A07Jvaioic;. KaL yevoµlivT/c; µaxTJ> viKf,cravTec; oi !aµioi
KaL 1TOAAOV<; f.LEV avTWV avopac; EAOVTE<;, 7TOAAac; OE
vavc; Ota<f>OeipavTec;, ixpwvTo Ti/ OaA.aCTCTY/ KaL 1Tap
ETWEVTO TWV avayKatwv 1Tpoc; TOV 7TOAeµov OCTa µY,
1TpoTepov elxov. v1To OE Tov MeA.icrcrov KaL IIeptKAEa
<f>YJCTLV avTov 'AptCTTOTEAYJ> [Frag. 577 Rose] iJTTTJOijvai
vavµaxovvrn 1TpOTEpov. [ . . . ] [27] 7TV06µevoc; o' oilv 0
IIeptKAijc; TY,v f1TL CTTpaT07TEOov crvµ<f>opav, if3of,Oei
KaTa Taxoc;, KaL TOV MeAtCTCTOV 1Tpoc; aVTOV avnTa�a
µlivov KpaTf,crac; KaL Tpe/Jaµevoc; TOV<; 1TOAeµiovc; evOvc;
7TEptETEtXt'E ( . . . ] .
I a17017Aev<Tano� Cobet 2 � mss., corr. Kora'is
236
MELISSUS
P 7 ( < A2) Suda

[ . . . ] and he was a political opponent of Pericles; and as a
general for the Samians he fought a naval battle against
Sophocles, the tragedian, during the 84th Olympiad [ =
444/40] .
PS ( < A3) Plutarch, Pericles

[26] When the fleet [i.e. of Pericles] had sailed out [scil.
against the allies of the Samians] , Melissus, son of Itha
genes, a philosopher who was general of Samos at that
time, disregarding the small number of the ships and the
inexperience of the generals, persuaded his fellow citizens
to attack the Athenians. And when they met in battle, the
Samians were victorious, and after they had captured
many men and destroyed many ships, they dominated the
sea and laid up a store of the necessities for war such as
they had not had before. And Aristotle says that Pericles
himself was defeated by Melissus in an earlier sea battle.
[ . . . ] [27] When Pericles heard about his army's disaster,
he came rapidly to its assistance; and after he had defeated
Melissus, who had arrayed his army in battle against him,
and put the enemy to flight, he immediately laid siege
[scil. to Samos] [ . . . ] .
237
M E LI S S U S [30 D K ]
DI
a ( < 28 Al3) Dicig. Laert. 1 . 16
[ . . . ] oZ 8€ ava EV <Tvyypatjsavw;-1 MD1.t<T<TO') [ . . . ] .
1 airyypatflavrE<> BP, yp. F2: a-Vyypaµµa F 1
b (A4) Simpl. In Phys., p. 70. 16-17

[ . . ] o MDu<T<TO'> Kat r,Y,v fmypa<f>T,v ovrw'> f7TOt�<Taro
.
roil <TVyypaµµaro" Ili:pt <f>v<Ti:w" T, 7Tt:pt rov ovro').
238
MELISSUS

DI
a ( < 28 Al3) Diogenes Laertius
[ . . . ] others, who wrote only one treatise: Melissus [ . . . ] .
b (A4) Simplicius, Commentary on Aristotle's Physics

[ . . . ] Melissus also entitled his treatise On Nature or on
Being [cf. R22 and PARM. D3] .
See also ALCM. D2
239
The Attributes of Being: The Preserved Fragments

in Their Probable Order (D2-D1 0)
Ungenerated (D2)
D2
a (Bl) Simpl. 1n Phys., p. 162.23-26
Kal MEALCTCTOS' 8E 'TO &:yEV'YJ'TOV 'TOV OV'TOS' e8€t�€ 'TqJ
KOtVqJ 'TOV'T<f XPYJCTaµEVOS' a6wµan. ypa<fm 8E OV'TWS' ·
"aEl �v 0 n �v Kal U€l ECT'Tat. El yap EYEVE'TO, avay
Ka'i6v ECT'Tt 7rplv yev€cr8ai ELVat µ'Y]8€v. tEl roxoi
vvvt1 µ'Y]8Ev �v, ov8aµa llv yevoiro ov8Ev2 EK µ'Y]-
8Ev6s-."
1 Et roxoi vvv E: Et TVX'YJ vfiv D: Et TOLVVV F: OTE TOLVVV prop.

Diels, alii alia 2 ovo€v DE: JL7JOEv F
b ( "#. DK) Arist. Phys. l.8 19la24-31

'YJ'TOVV'TES' yap OL Kara cpiA.ocrocpiav 7rpW'TOL 'TTJV aA.�-
8Hav Kal rT/v cpvcriv rwv ovrwv [ . . ] cpacrw ovrE yi
.
yvEcr8ai 'TWV OV'TWV ov8Ev OV'TE cpBEtpEcrBai 8ia 'TO

avayKaLov µEv Eivai yiyvEcrBai 'TO yiyvoµEvov :;, E�
OV'TOS' :;, E� µT/ OV'TOS', EK 8E 'TOV'TWV aµcporepwv a8vva
'TOV Eivai· ovn yap ro c>v yiyvEcrBai (Eivai yap fi8YJ)
EK 'TE µT/ OV'TOS' ov8€v llv YEVECTBai· V'TrOKELCTBat yap n
8i:'iv.1
1 8Et mss., corr. Bonitz
240
MELISSUS
The Attributes of Being: The Preserved Fragments

in Their Probable Order (D2-D10)
Ungenerated (D2)
D2
a (B l) Simplicius, Commentary on Aristotle's Physics
Melissus too [i.e. like Parmenides] has shown that what is
is ungenerated, by making use of this common axiom [i.e.
that nothing comes from what is not] . He writes as follows:
"What was has always been and always will be. For
if it came to be, it is necessary that it was nothing
before it came to be. t But if it happened to be nowt
was nothing (?), nothing would have come to be out
of what is not."
b ( � DK) Aristotle, Physics

For the first people who sought according to philosophy
the truth and the nature of the things that are [ . . . ] say
that none of the things that are either comes to be or is
destroyed, because it is necessary that what comes to be
come to be either out of what is or out of what is not, but
that it is impossible [scil. for it to come to be] out of either
of these two: for neither can what is come to be (for it
already is) and out of what is not nothing can come to be,
for there has to be something as a substrate.
241
Unlimited (D3-D5)
D3 (B2) Simpl. In Phys., p. 109.20-25 (et al. )

O'TE 'TOtVVV OVK eyevero, €CTn Se, 1 ael. � v Kai aei
€<Trni2 Kat apxT,v OVK €xEi ovSe 'TEAEVT-rjv, aA.A.' a11m
p6v ECT'TW. el f.LEV yap eyevero, apxT,v c1v elxev (1/p
ga'TO yap av 7TO'TE ywop.Evov3) Kat 'TEAEVT-rjv (erE•
AEVT71CTE yap av 1TO'TE yw6µ.evov4)· el Se µ.-rjre 7}pga'TO
µ.-rjrE ETEAeV'T71CTEV aEt 'TE �v Kat aet €CTTai,5 OVK €xEi
&.px_T,v oVSE TEAEvTTjv· oV yO..p ci.et elvai civvurOv 0 Tt
1 Se p. p. 29
1 09 : re Kat 2 de£ E<rrnt p. 1 09 : E<rrnt
P· 29 3-4ywoµ.evov mss.: yevoµ.evov Diels 5 Kat aet
if<rrnt p. 1 09 : om. p. 29
D4 (B3) Simpl. In Phys., p. 109.31-32

aA.A.' WCT1TEp €CTTW aEt, oihw Kai. 'TO µ.eye0o<; a1Teipov
aEi' XP71' eivai.
> '5'
D5 (B4) Simpl. In Phys., p. 1 10.3-4

apx-r}v 'TE Kai. 'TEAO<; lxov ovSev OV'TE a£Siov OV'TE
a1TEip6v ECT'TW.
242
MELISSUS
Unlimited (D3-D5)
03 (B2) Simplicius, Commentary on Aristotle's Physics
Since therefore it did not come about, hut is, it al
ways was and always will he, and has neither a begin
ning nor an end, hut is unlimited. For if it came
about, it would have a beginning (for it would have
begun if it had come about at some time) and an end
(for it would have come to an end if it had come
about at some time). But if it has neither begun nor
come to an end, always was and always will he, then
it has neither a beginning nor an end. For it is impos
sible, for what is not entirely, to he forever.

But just as it always is, in the same way it is necessary
that it also always he unlimited in magnitude.

Nothing that has a beginning and an end is either
eternal or unlimited.
243
One (D6-D7)
D6 (B6) Simpl. In Gael., p. 557. 16--1 7

€ l yap Et7J, � v Et7J av· e i yap Svo Et7J, OVK ll. v 8vva£7'0
a7reipa eivai, aA.A.' exoi liv 71'E£paTa 7rpo<; aAA7JAa.1
1 ypa<f>erai aAAW>' el yap oiJrw<; Ell ECTTat, 8vvawr' .111

a1mpa eivai &.>..>..' exoi .111 7retpara 7rpo> aA.A.YJA.a E 2 in marg.
D7 (B5) Simpl. In Phys., p. 1 10.5-6

el µT, �v Et7J, 7repave'i1 7rpo<; d.A.A.o.
l 7repavo'i E
Without Shape (DB)
D8 ( < B9) Simpl. In Phys., p. 1 10. 1-2 (et al. )

e i µev ll v Et7J,1 Se'i avTo � v eivai · � v 8 € Cl v 8e'i avTo
crwµa µT, exe w . 2
1 011 EtYJ D: oVv EtYJ EF: 011 ecrrt Brandis 2 Ell 8€ . . .

exew] Ell €611, <f>YJCTt, IM avro crwµ,a µ,� exeiv. el 8€ exot 'Tra
xo>. exoi .111 µ,6pta Kat OVKErt Ell EtYJ P· 87.6
Indivisible and Imrrwbile (D9)
D9 (BIO) Simpl. In Phys., p. 109.33-34

el yap SivpTJTat, cPTJ<rL, TO €6v, KLVE'iTai. KLVOVJLEVOV
8€ ovK ll.v Et7J.
244
MELISSUS
One (D6-D7)
06 ( B6) Simplicius, Commentary on Aristotle's On the
Heavens
For if it existed, it would have to be one. For if it
were two, it could not be unlimited, but they would
limit each other.

If it were not one, it will have a limit against another.
Without Shape (DB)

08 ( < B9) Simplicius, Commentary on Aristotle's Physics
If it were something that is, it must be one. But if it
is one, it must not have a body. 1
1 Not to have a 'body' does not mean to be incorporeal, as
Simplicius understands it (cf. R2 lb), but rather not to have a
definite shape. In another passage in Simplicius, this fragment is
followed by a sentence ("If it possessed thickness, it would have
parts, and would no longer be one") that Diels attributes to Melis
sus.
Indivisible and Immobile (D9)

09 ( B IO) Simplicius, Commentary on Aristotle's Physics
For if what is is divided, he says, it moves. But if it
moved it would not exist.
245
Further Attributes (DlO)
DlO (B7) Simpl. In Phys., pp. 1 1 1 .18-112.15

A.iyi:i 8' oiJ1J 6 MiA.icnro.; ovTw.; Ta npoTEpov Elp71µiva
crvµ,nEpawoµ,Evo.; Kat ovTw.; Ta 7TEpt Tij.; KwrycrEw.;
e7Taywv.
OVTW<; ovv 1H8i611 ECTTL KUt a7TELpov Kat Ell KUt
oµ,oLOIJ 7TalJ Kat OVT' &v a7TOAOL'TO OV'TE p.Et,OIJ
yf.voL'TO OV'TE p.E'TaKocrµEoL'TO OV'TE d.A.yEt ov'TE
, .... , , , , , " 3/
UIJLU'TaL. EL yap TL 'TOV'TWIJ 7TUCT)( OL, OVK av ETL
Ell Et71. El yap fTEpOLOV'TUL, avayK71 'TO EOIJ /J.TJ
oµoiov eivai, &.A.A.a a7T6A.A.vcr0ai To 7rpocr0Ev
€611, 'TO 8€ ovK Eov yf.vecrOai. el 'TOtvvv TPLXt
µiii µvpfoi.; frecrw iTepoZov yf.voi'To TO 7Tav,
OAEtTUL1 &v2 ev 'T<f' 7TUIJ'Tt3 XPOVC(!.
aAA' ovOe p.EmKocrp.71lJijvaL avVCT'TOIJ' o yap
Kocrµ,o<; 6 7Tp6cr0ev EWV OVK a7TOAAV'TaL OV'TE 6
µT/ Ewv yf.vemi. O'TE 8€ µi,TE 7TpocrytvEmL µ71-
8€11 p..fi'Te a7TOAAV'TaL p..fi'TE f'TEpOLOV'TaL, '7TW<; &v
/J.E'TUKOcrp.710ev 'TWV EOV'TWV 'TL v; El µev yap4 TL
EytlJE'TO frEpOtoV, 7)071 &v KUt /J.E'TUKOCT/J.71lJef.71.
ov8€ &.A.yet· ov yap &v ?Tall EL71 a>..yfov· ov
yap &11 8vvaL'TO aEt eivaL xpijp.a aAyEov OVOE
1 de forma OAEtTa£ cum av dub. edd. (sed cf. Kuhner-Gerth

2.13 .209): oA.oiTo Mullach: oA.e£crfJai SchulteB 2 yivoiTo TO
71'iiv, OAEtTaL av mss. : ')ltVOLTO, OAEtTaL 71'iiv Diels 3 1TUVTt]
1Tapovn F 4 yap ed. Aid.: ye D F et in lit. E
246
MELISSUS
Further Attributes (Dl O)

DIO (B7) Simplicius, Commentary on Aristotle's Physics
This then is what Melissus says in conclusion to what he
said earlier, adding his statements about motion as follows:
In this way therefore it is eternal, unlimited,
one, and entirely similar, and it could not ei
ther be destroyed, nor increase in size, nor
change its arrangement, nor suffer either pain
or distress. For if it underwent any of these
affections, it would no longer be one. For if it
becomes different, it is necessary that what is
not be similar, but that what was before be
destroyed, and what is not come to be. If then
the whole had become different by a single
hair in the course of thousands of years, it
would have been destroyed in the whole of this
time.
But neither is it possible that it change its
arrangement. For the arrangement that was
before is not destroyed, and the one that is
not does not come to be. But since nothing is
added nor is destroyed nor becomes differ
ent, then how could any of the things that are
change its arrangement? For only if it became
something of a different sort, could it then
change its arrangement.
Nor does it feel pain: for it could not feel
pain as a whole. For a thing could not always
247
E"X._Et r<nJV Svvaµ.w T<EI vyiel:· OVT' c'Lv 5µ.oiov

eZ71, Et aA.yeoi· arroywoµ.EVOV yap TEV Clv aA-
yeoi T/ rrpocrywoµ.evov, KOVK av en oµ.oiov ei71.
, "' , , "' ,, � ,,
ovS' <lv TO vyie<; d.A.yf)crai SvvaiTO" d.rro yap <lv

OAOtTO TO vyie<; Kat TO €6v, TO Se OVK EOV ye
VO£TO. Kat rrept TOV d.viiicrOai WVTo<; A.6yo<; T4J
d.A.yfovn.
ovSe KEVEOV E<TTW ovSev· TO yap KEVEOV ov
Sev E<TTW OVK <lv ovv er71 TO ye µ.71Sev. ovSe
KtVEtTai· vrrox_wpf)crai yap OVK E"X._Et ovSaµ.fi,
&.A.A.a TrAEWV E<TTtV. Et µ.ev yap KEVEOV 'ljv, V'Tr
ex_wpei &v Et<; TO KEVOV" KEVOV Se µ.T, EOVTO<; OVK
Ex_Ei OK!J vrrox_wpi,crei. TrVKVOV Se Kat apaiov
OVK <lv eZ71· TO yap apaiov OVK aVV<TTOV TrAEWV
eivai oµ.oiw<; T<EI 7rVKv4J, &.A.A.' iJS71 TO apai6v ye
KevewTepov ylveTai Toil rrvKvoiJ. Kpicrw Se Tav
T71v XPTJ rroiT,cracrOai Toil rrA.ew Kat Toil µ.T,
rrA.ew· et µ.ev ovv x_wpet: n � elcrSex_eTai, ov
rrA.ewv- et Se µ.i,Te x_wpel: µ.i,Te etcrSex_eTai,
rrA.ewv. d.vayKT/ Toivvv rrA.ewv eivai, et Kevov
µ.T, Ecrnv. et Toivvv rrA.ewv ecrTiv, ov KWEtTat.
TavTa µ.ev ovv Ta Toil MeA.icrcrov.
248
MELISSUS
feel pain, nor [scil. when it feels pain] does it

have the same capacity as what is healthy. Nor
would it be similar, if it felt pain; for it would
be because something left it or were added
that it would feel pain, and then it would no
longer be similar. What is healthy would not
be able to feel pain either: for what is healthy
and what is would be destroyed, and what is
not would come to be. And the same argument
applies to distress as to pain.
And there is not any void. For the void is
nothing. But what is nothing could not exist.
Nor does it move. For it has nowhere it can
recede to, but it is full; for if there were void,
it would recede toward the void; but since the
void does not exist, it has nowhere to recede
to. And it could not be either dense or rarefied;
for it is not possible that what is rarefied be full
in the same way as the dense is, but the rar
efied, itself, must come to be more void than
the dense. The question whether it is full or
not full must be decided in this way: if some
thing goes out or penetrates into it, it is not
full; but if nothing either goes out or pene
trates into it, it is full. Hence it is necessary
that it be full, if there is no void. Hence if it is
full, it does not move.
This then is what Melissus says.
249
The Senses Err (Dl l)
Dll (B8) Simpl. In Gael. , pp. 558.21-559.12

EL7TWV yap 7TEpt TOV OVTO<;, on lv E<TTl Kat ayEVYJTOV
Kat clKtVYJTOV Kat µYJSEvt KEvc'ii SiHAYJJLJLEVOV, &.A.A.' oA.ov
eavrov 7TAijpE<;, emfyH ·
JLE'Yl<TTOV JLEV oiv <TYJJLEfov oiJro<; O Aoyo<;, on
�v µ6vov lcrnv, &.rap Kat raSE <TYJJLE'ia· EL yap
�v 7TOAAa, roiavra x_pT, avra Etvai, oi6v 7TEp
eyw </>riµi TO �v dvai· EL yap E<TTl yij Kat t;Swp
Kat aT,p Kat crtSYJpO<; Kat x_pvcro<; Kat 7TiJp Kat
ro µev 'wov, ro Se rEOvriKoi;, Ka'i µEA.av Ka'i
AEVKOV Kat TU Ii.A.A.a, ocra </>acr'iv oi av8pw7TOl
Etvai aA.riOij, EL ST, TaVTa lcrn, Kat TJJLEt<; op
Owi; opwµEv Kat clKOVOJLEV, Etvai x_pT, lKa<TTOV
roiovrov, oi6v 7TEp ro 7rpwrov lSotEv T,µ'iv, Kat
µT, JLETa7Tt7TTEiv µriSe yivEcrOai erEpo'iov, &.A.A.a
aEt Etvai lKacrrov, oi6v 7TEp ecrnv. vvv SE <f>a
JLEV opOwi; opfiv Kat clKOVEW Kat crvviEvai, So
KEt Se T,µ'iv r6 TE 8Epµov 1/JVx_pov yivEcrOai Ka'i
ro lfivx_pov 8Epµov Ka'i ro crKAYJpov µaA.OaKov
Kat TO µaA.OaKOV <TKAYJpOv Kat TO 'wov a7TO
OvijcrKEiv Kat EK µT, 'wvro<; yivEcrOai, Kat
ravra 7TUVTa [559] ETEpoiovcrOai Kat 0 Ti �v TE
Kat () vvv ovSev oµoiov Etvai, &.A.A.' 0 TE uiSri
po<; <TKAYJpO<; ewv r4J SaKrVA<p Kararpi{3Eu8ai
250
MELISSUS
The Senses E rr (Dl l)

DU (B8) Simplicius, Commentary on Aristotle's On the
Heavens
After he has said about what is that it is one, ungenerated,
immobile, and not separated by any void, but as a whole
full of itself, he continues:
The greatest proof (semeion) that it is only one
is this argument, but these following ones are
also proofs. For if many things existed, they
would have to be exactly like what I myself say
that the one is. For if earth exists and water,
air, iron, gold, fire, the living and the dead,
black and white, and the other things of which
humans say that they are true, if then all these
things exist, and we see and hear correctly,
then it is necessary that each thing of this sort
be as it first seemed to us, and that it not
change or become different, but that each one
always be as it is. But as it is, we say that we see,
hear, and understand correctly, but it seems to
us that what is hot becomes cold and what is
cold hot, what is hard soft and what is soft
hard, that what is living dies and that it comes
to be out of what is not living, and that all these
things [559] become different, and that what
was and what is now are not at all similar, but
that iron, although it is hard, is rubbed away
by the finger and at the same time flows, and
251
OJJ-OV pewvl Kat XPV<J"O<; Kat A_f,{)oc; Kat UAAO 0

n luxvpov SoKEt Elvai rrfiv, et vSaTO<; TE yfj
Kat X.i()oc; yivEuOai,2 O>uTE uvµ{3aivei µ'"ljTE
opfiv µ'"ljTE TU OVTa yivw<J"KEW. ov TOtVVV TavTa
aX.X.'"ljX.oic; oµoX.oyEZ· q,aµevoic; yap Elvai rroX.X.a
Kat a£Sia Kat EZ87J TE Kat luxvv EXOVTa 71'UVTa
ETEpowvuOai iJµZv SoKEt Kat µETarrirrTEw EK
TOV EKU<J"TOTE opwµevov· Sf)X.ov TOtVVV, on OVK
opOwc; ewpwµEv, ovSe EKEtva 71'0AAU opOwc; So
KEt Elvai· OV yap &_v JJ-ETE71'£71'TEV, El aX.71{)fj �V,
aX.X.' �v, oiov 71'Ep eSoKei EKa<J"TOV, TOWVTOV"
TOV yap EOVTO<; aX.710wov KpEt<J"<J"OV ovSev, r}v
Se JJ-ETa71'E<J"T1, TO µev eov3 rL71'WAETO, TO Se OVK
eov yeyovEv. ovTwc; o{Jv, El rroX.X.a EZ71, ToiavTa
x.p.Y, eivai, ol6v 1TEp TO lv.
ua<pwc; oi'l v oiiTOc; Kat TTJV ainav ElrrE, 8i' �v Ta al
u071Ta OVK Elvai X.eyovuw aX.X.a SoKEtV Elvai.
1 oµ,ov pewv ADEF: oµ,ovpewv Bergk: < Kat> oµ,ov peeiv coni.
Heiberg 2 c!f v8aro<; TE yij Kat A.too, yivE<T8at post W<TTE
crvµ,/3aivei µ,�TE opav µ,�TE Ta OVTa YLVW<TKELV habent ADEF:
transp. Heiberg (post Karsten) 3 µ,ev c!ov Brandis: µ,ecrov
ADEF
252
MELISSUS
likewise gold, stone, and everything else that

seems to be resistant, and that earth and stone
come to be out of water, so that the result is
that we neither see nor know the things that
are. Hence these [scil. statements] do not agree
with one another. For although we say that
they are many, eternal, that they possess forms
and force, it seems to us that they all become
different and change out of what is seen each
time. Hence it is clear that we do not see cor
rectly, and that it is not correctly that these
things seem to us to be many. For they would
not change if they were true, but they would
be just as each one seemed to us to be. For
there is nothing stronger than what truly is;
but if it changed, then what is would be de
stroyed, while what is not would come to be.
In this way, therefore, if many things existed,
they would have to be exactly like the one.
Thus this man has also clearly stated the reason why they
[scil. Parmenides and Melissus] say that the perceptibles
do not exist but seem to exist.
253
Echoes of Melissus' Treatise in the Testimonia

(D12-D20)
Testimonia (D12-D18)
Dl2 (AS) Arist.

a Phys. 4.6 213bl2-14
Mb.urCTO> µf.v oilv Kai. OEiKVVCTtV on TO 7TaV aKiV'T]TOV
EK TOVTWV' Et yap KWryCTETat, avayK'T} Etvai, </>7JCTI., KE
v6v, rO SE KevOv oV TWv OvTwv.
b GC 325a2-16
Evfot> yap TWV apxal.wv €So�E TO ()v E� avayK'T]> €v
Etvai Kai. aKiV'T]TOV' TO µf.v yap KEVOV OVK ov, Ktv'T}er,
vai o' OVK av OvvaCTeai µ� OVTO> KEVOV KEXWPtCTµevov,
ovo' ail 7TOAAa Etvai µ� OVTO> TOV OtEl.pyovTO» TOVTO
Se µ'T]Sev Sia<f>epEiv, El'. n> ol'.Ernt µ� CTvvExe> Elvai To
7TaV &.A.A' a7TTECT()ai OtYJp'T]µevov, TOV <f>avai 7TOAAa Kai.
µ� €v Elvai Kai. KEvov. Et µEv yap 7TaVTYJ SiaipETov,
oMev Etvai EV, WCTTE ovoe 7TOAAa, &.A.A.a KEVOV TO oA.ov·
Et Se Ti/ µev Ti/ Se µY,, 7TE7TAaCTµEV<fl Ttvl. TOVT' EotKevai·
µexpi 7TOCTOV yap Kai. Ota Ti TO µev oiJTw> EXEt TOV
oA.ov Kai. 7TAf'/pe> ECTTt, TO Se OtYJp'T]µevov; frt 1 oµol.w,2
avayKaZov µ� Etvai KiV'T]CTtV. EK µev oilv TOVTWV TWV
A.6ywv [ . . . ] €v Kai. aKiv'T]TOV TO 7Tav Etval. </>aCTt Kai.
t en E: en S' FHJVLMW 2 oµoiw; cpavai FHLW
254
MELISSUS
Echoes of Melissus' Treatise in the Testinwnia

(D12-D20)
Testinwnia (Dl2-Dl8)
012 (A8) Aristotle
a Physics
Melissus also shows on the basis of these [scil. arguments]
that the whole is immobile: for if it moves, he says, it is
necessary that there be void, but the void does not belong
to the things that are.
b On Generation and Corruption

Some of the ancients thought that what is must necessarily
be one and immobile; for the void is something that does
not exist, and what is could not move if there is no separate
void, nor could many things exist, if there is not something
that separates them; and if one thinks that the whole is not
continuous but, being divided, [scil. its parts] are in con
tact, this is not at all different from saying that many things
exist and not only one, and that the void exists. For if it is
divisible everywhere, there is nothing that is one, so that
they are not many either, but all is void; but if it is [scil.
divisible] here but not there, this seems to be like a fiction.
For up to what point [scil. is it divisible] , and for what
reason is one part of the whole like this and full, while
another part is divided? Moreover, in the same way it is
necessary, according to them, that there not be motion.
On the basis of these arguments [ . . . ] , they say therefore
that the whole is one and immobile; and certain people
255
a7Teipov €vioi· To yap 7TEpar;; 7Tepaivew liv 7rpor;; To

KEVOV.
Dl3 (� DK) Eudem. in Simpl. In Phys., p. 1 1 1 . 13--14

(cf. Frag. 42 Wehrli)
[ . . . ] 7Tl.:ijper;; Se, on ovK €<TTw 1 a7Teipov Kevov µeTexov
[cf. Rl6] .
1 e<rnv DF: e<rrai E
Dl4 (A l 4) Philod. Rhet. vol. 2, p. 169.8-11

[ . . . ] IIap[µ]ev[iS71v K]at MeAi<T<TOV �v TO mi[v A.e
yov]rar;; elvai Kat Sia Tg [Tar;; ] al<T[8-r)<T]eir;; l/JevSe[tr;; el
vai . . .
Dl5 (A9) Cic. Acad. 2.37. 118

[ . . . ] Melissus hoc 1 quad esset infinitum et inmutabile et
fuisse semper et fore.
1 hoe] omne Plasberg
Dl6 ( � DK) Alex. Aphr. in Simpl. In Phys., p. 1 10. 13--20

"o MeAi<T<TO<; Seitar;; TO U7TEipov EK TOV µ-r]Te apx,Y,v
µ-r)Te TEAO<; EXELV, EK Se TOV U7TEtpov TO �v elvai, Ec/>
etfir;; Kat on aKiv71Tov SeiKvv<Tw [ . . . ] TCfJ To Kivovµevov
� Sia 7TA-r)povr;; ocf>etAELV KLVEt<TOai � Sia KEVOV (oVTW
Se Kat at..Ao TL €U"e<T8ai). OTL Se Sia µev 7TA7}povr;; ovx
256
MELISSUS
[i.e. Melissus] say that it i s unlimited, fo r the limit would

limit it by relation to the void. 1
1 Although only the last sentence distinguishes Melissus, the
whole preceding train of thought also reflects his doctrine. Melis
sus' argument is implicitly attributed to Parmenides.
Dl3 ( � DK) Eudemus in Simplicius, Commentary on

Aristotle's Physics
[ . . . ] it is full, because there is nothing unlimited that par
ticipates in the void.
Dl4 (Al4) Philodemus, Rhetoric

[ . . . ] Parmenides and Melissus, who say that the whole is
one, also because sensations are false . . .
Dl5 (A9) Cicero, Prior Academics

[ . . . ] Melissus [scil. says that] this [scil. universe], which is
unlimited and immutable, both was forever and will be.
Dl6 ( � DK) Alexander in Simplicius, Commentary on

Aristotle's Physics
"Melissus, having shown that it is unlimited because it has
neither a beginning nor an end, and that it is one because
it is unlimited, goes on to show that it is also immobile
[ . . . ] on the grounds that what moves must move either
through what is full or through the void (but in this way
something else will also exist) . But because it is not pos-
257
oi6v rf. rt KLVTJOiJvai, KevOv 8€ µ:Y, 8Vvau8ai Ev rot�

oilcnv Elvai (µ:l)Sev yap Elvai To KEvov, ovToc; TE JL'l)KEn
E<TE<T()ai a1TEtpov TO ov· El yap El'I) µE()L<TTa<r()ai Svva
JLEVOV E!vl EaVT(fi, Sf)>.. o v we; µEi,ov llv aVTOV EL'l),2 ovSev
Se µe'i,ov TOV a1TELpov) . . . "3 ravra µev oilv OVTW<; avTfj
>..€tEt </>'l)<rtv o 'A>..€tavSpoc; [ . . . R23a] .
=
1 €.v F: om. E 2 e£ri Torstrik: 1) mss. 3 deest

apodosis
017 (< Al) Diog. Laert. 9.24

i!SoKEl Se avT(/J TO 1TUV a1TEtpov Elvai Kat &.va>.. >.. o iwrov
Kat aKLV'l)TOV Kat �v oµowv EaVT(/J Kat 1TA1jpec;· KLV'l)<TlV
TE µY, Elvai, SoKE'iv Se Elvai. [ . . . R27] =
018 (29 A23) Aet. 4.9. l (Stob.) [El &.>..'l) ()E'ic; ai alcrM1-
<rEtc;]
[ . . . ] ITapµEviS'l)c;, [ . . . ], M€>.. icrcroc; [ . . . ] ljJEvSEtc; Elvai
Tac; alcr()ficrEic;.
Two Comprehensive Expositions Reflecting the

Order of Melissus' Treatise (D1 9-D20)
019 (< A5) Ps.-Arist. MXG 1 . 1-8 (974al-b7)

[l] &.iSwv Elvai </>'l)<rtv Et n e<rTw, ELTTEP µY, i!vS€xEcr()ai
multa menda quae praesertim in ms. R exhibentur omittimus
258
MELISSUS
sible for something to move through what is full, and the

void cannot be among the things that are (for the void is
nothing, and if it exists then what is will no longer be un
limited; for if it were capable of moving [or: changing] in
itself, it is clear that it would be bigger than it, but nothing
is bigger than the unlimited) . . . " 1 This is what Alexander
says literally [ . . . ] .
1 Simplicius' citation from Alexander's text breaks off before
the main clause.
D 1 7 ( < Al ) Diogenes Laertius

He thought that the whole1 is unlimited, unchangeable,
immobile, one similar to itself, and full; and that move
ment does not exist, but seems to exist [ . . . ] .
1 I n the doxographic tradition concerning the Eleatics, 'the
whole' is often substituted for 'what is' (cf. R24).
Dl8 (29 A23) Aetius

[ . . . ] Parmenides, [ . . . ], Melissus, [ . . . ] : sensations are
deceptive [cf. ZEN. R37] .
Two Comprehensive Expositions Reflecting the

Order of Melissus' Treatise (D1 9-D20)
Dl9 (< A5) Ps.-Aristotle, On Melissus, Xenophanes, and
Gorgias
[l] He says that if something is, it is eternal, if it is true
259
YEVE<r8ai µ'Y]8ev EK µ'Y)OEVO<;' EtrE yap a1Tavra yeyovEV

EtrE µi} 7TUVTa, ai8ia1 aµcPoTepw<;·
et OVOEVO<; yap YEVE<r8ai av avTa2 yiyvoµEva.
U7TUVTWV TE yap yiyvoµevwv ov8ev <av>3 1TpOV1Tap
XEW' Etr' ovTwv Twwv aEt ErEpa 1Tpo<ryiyvoiTo, 1TAEov
av Kat µli,ov TO ()v4 yEyovevai· i[i oe5 7TAEOV Kat µE'i,ov,
TOVTO ywe<rOai av et OVOEVO<;' <ev>6 Ti> yap EAUTTOV£
TO 1TAEoV ov8'1 EV Ti> µiKpOTEP<tJ TO µE'i,ov ovx imap
XE£V.
[2] aioiov Oe ()v a1THpov Elvai, on OVK EXE£ apxiJv
o8Ev €yevETO, ov8e TEAEvTi}v El<; & yiyvoµEVOV ETEAEV
T'Y)<FE 1TOTE.
[3] 7TaV Oe Kat a1TEtpov ()v <�v>8 Elvai· El yap ovo 7}
7TAew9 EL'Y), 1TEpaT' av10 Elvai TUVTa 1Tp0<; aAA'Y)Aa.
[4] �V OE ()v oµowv Elvai 1TUVT'Y)' El yap avoµowv,
7TAEtW OVTa OVK av En �v Elvai aAAa 1TOAAa.
[5] aioiov Oe ()v aµETpov TE Kat oµowv 1TUVT'Y) UKLV'Y)
TOV elvai TO ev· ov yap av KW'Y)Oi}vai µii EL<; n V1TO
xwpij<rav. V1Toxwpij<rai 8€ avayK'Y)V elvai i]Tot el<;
1TAijpE<; lov 11 7} el<; KEVOV' TOVTWV 8€ TO µev OVK av
oeta<rOai, 12 TO oe OVK elvai ov8€v. 13
[6] TOWVTOV 8€ ()v TO �v avwovv6v TE Kat avaAy'Y)TOV
1 a8vvarov Bonitz 2 avra Apelt: avrwv mss . : aet Ta

Wendland 3 <ilv> Diels 4 ov L: ifv R 5 Si,
mss., corr. Susemihl 6 <iv> Beck 7 <w�> ov8'
Wendland B <ev> Kem 9 7r>..ew ( 7r>..fov R) '1) Svo
mss.: transp. Susemihl 10 7rEpaiav R, 7rEpt >..i:av L: corr.
edd.
260
MELISSUS
that it i s not possible that anything can come to b e out of

nothing. For whether all things have come to be, or not all
things, in either case they are eternal.
For these things, if they came to be, would come to be
out of nothing. For if all things came to be, nothing would
exist previously [cf. D2]. And if some things existed and
others came to be by being added later, then what is would
become more numerous and larger. But what it would be
more numerous and larger by, would come to be out of
nothing: for the more numerous does not exist <in> the
less numerous, nor the larger in the smaller.
[2] But if it is eternal, it is unlimited, because it does
not have a beginning starting from which it could come to
be, nor an end toward which it would ever be terminated
[cf. D3] .
[3] But being all and unlimited, it is <one>. For if things
were two or more, they would limit each other [ cf. D6-
D7] .
[ 4] But if it is one, it is in every way similar to itself; for
if it were dissimilar, then things, being a plurality, would
be no longer one, but multiple [cf. D8, DIO] .
[5] But if it is eternal, immense, and everywhere simi
lar, the One is immobile. For it could not move without
receding into something. Now, it is necessary, in order to
recede, to penetrate either into what is full or what is void.
But of these two, the one could not receive it while the
other is nothing [cf. D9] .
[6] But if it is of this kind, the One is free from suffering
11 011 mss., corr. Bekker 12 TO 7rAY,pe� post 8€fau8at

hab. mss. , de!. Diels 13 7) TO KEllOll post ov8€v hab. mss.,
de!. Apelt
261
Vyifs TE Kal O.voa-ov elvat, oVTe µeraKoU'µoVµevov 0€

<TEt OVTE fTEpoiovµEvov EtOEt OVTE µtyvVµEVOV aAA<f;!'
Kara 7Tavra yap railra 7ToA.A.a n ro ev yiyvE<T8ai Kai
TO µT] ov TEKVOV<T8ai Kat TO ov </>8EipE<T8ai avayKa,E
CT8ai· ravra OE dovvara Elvai.
[7] Kat yap Ei ro µEµ'ix8ai n €v eK 7TAetovwv A.€
yoiro, 14 Kal EtTJ 7TOAAa TE Kat KtvovµEva Ei<; a)\A YJAa ra
7Tpayµara, Kal ii µiti<; 1} W<; ev EVL <TVv8E<Tt<; ELTJ TWV
7TAEiovwv 1} rii e7TaAA0,tEil5 ofov e1Tt7Tpo<T8TJ<Tt<;16 yi
yvoiro TWV µix8€vrwv· EKEtVW<; µEv llv OtaOYJAa xwpt<;
ovra11 Elvat Ta µix8€vra, E1Tt7Tpo<T8T]CTEW<; o' OV<TTJ<; ev
rii rpi1Jm yiyvE<T8ai llv EKaCTTOV <f>avEpov, a</>aipov
µ€vwv [974bl] TWV 7TpWTWV Ta V7T' aAAYJAa re8€vra TWV
µix8€vrwv· cilv ovofrEpov <Tvµf3aiveiv.
[8] oia rovrwv OE rwv rpo7Twv Kllv Elvai 7To>..A. a Kllv
T,µ'iv <i)Ero18 <f>aivE<T8ai µovwi;.19 w<TTE e7TEtOT] ovx oTov
TE OVTW<;, OVOE 7TOAAa ovvarov Elvat Ta OVTa, dA.A.a
TaVTa OoKEtV OVK op8w<;. 7TOAAa yap Kat aA.A.a Kara
ri]v at<T8TJ<TtV <f>avra,ECT8ai· 20 A.oyov o' ovr' EKE'iv' ai
pe'iv21 Ta avra22 yiyveCT8ai, OVTE 7TOAAa Elvat TO ov,
aAAa ev23 at0tOV TE Kal a7Tetpov Kat 7TaVT1J oµot0V
avro avrfii .
14 To µEµ'ix8ai n ev . . . AE'}'otro] To µEµ'ix8ai yiyvw-Oai
ev . . . AE')'OtTo prop. Diels: T<fi µEµ'ix8ai n . . . y€voiro
Bonitz 15 a1TaAAatEL mss., corr. Mullach 16 em-
1Tpou8w·i> L, -8E<F€L<; R: corr. Bekker 17 xwpi,ovra L, -TWV
R: corr. Apelt 18 w .ET L, w<; To R: corr. Diels 19 µ6vwv
coni. Apelt
262
MELISSUS
and pain, healthy and without illness, it neither undergoes

rearrangement in its position nor change in its shape nor
mixture with anything else. For in all of these processes it
is necessary that the one become multiple, that what is not
be generated, and that what is be destroyed. Now, these
are impossibihties [cf. D lO] .
[7] For even if one said that one thing is a mixture of
many things-that real things were many and moved to
ward each other, and the mixture were either the combi
nation of many things in one or else were produced by the
exchange of the things mixed, like a superposition-then
in the former case the mixed things would be manifest,
being separate; while if there were superposition, each
one would become visible as a result of rubbing, the lower
parts of the mixture being revealed when the higher ones
are removed. But neither of these is what happens.
[8] In these ways, he thought, there could be plurality
and also this would only be for us in appearance (?). So
that since this is not possible in this way, it is not possible
either that the things that are be many, but it is incor
rectly that this appears to us to be the case. For we imag
ine many other things as well on the basis of sensation [ cf.
D U ] . But the argument shows that neither do the identi
cal things become these [i.e. other?] , nor is what multiple,
but instead one, eternal and unlimited, and similar to itself
in every way.
20 a?TaT!i- (L) vel il.?Ta<rav (R) post <f>avTa,Ecr8ai hab. rnss.:

a?TaTO.v corr. Spalding, quod Diels del.: <f>avTa,Ecr8ai de!.
Spalding 21 ovTatKHvatpH R, OVTEEtatpE'iv L: corr.
Bonitz 22 Ta awa mss.: Ta OVTa Bonitz: Tavra
Diels 23 ev orn. R
263
D20 (I, pp. 268-273) Simpl. In Phys., pp. 103.13-104.17

vvv 8€ Tov MeAt(J'(J'ov Aoyov T8wµev [ . . . ] . rnt> yap Twv
</>v(J'LKWll a�LWjLU(J'L XPTJ(]'aµevo> 0 M€AL(J'(J'0" 7T€pt
ye11€(J'EW> Kat <f:>()opas apxemL TOV (J'VyypaµµaTO>
OVTW., .
El µev /LT/8€11 E(J'TL, 7T€pL TOVTOV [ 15] TL av AliyoLTO
w> ovrn> nvo>; el 8€ n E(]'Ti'.v, 7/ToL yw6µev6v
E(]'TLV � d.e'i ov. &.H' el yevoµevov, 7/ToL E� ovTo>
� E� OVK OVTO., . &.H' OVT€ EK µ� OVTO> oiov TE
yev€(]'()aL TL (ovTE aHo µev OVOEll Oil, 7TOAAc!J 8€
µaHov TO U7TAW> ov) OVT€ EK TOV OVTO" €LTJ yap
av OVTW> KUt ov yi'.voLTO. OVK apa yL11oµev6v
E(]'TL TO ov. &.e'i ()v apa E(]'TLV. ov8€1 <f:>()ap{i(]'€TUL
To ov. ovTe [20] yap el> To µ� ()v oi6v Te To ()v
µem(30..H eiv ((]'vyxwpamL yap Ka'i rnvTo v7To
TWll </>v(]'LKWV) OVT€ el> ov. µ€voL yap av 7TaALV
OVTW ye Kat ov <f:>()ei'.poLTO. OVT€ apa y€yove TO
()v OVT€ <f:>()ap{i(]'€TUL' &.e'i apa -ryv TE KUt E(]'TUL.
d.H' E7TeL8� To yevoµevov &.px�v EXEL, To µ�
yevoµevov &.px�v ovK EXEL, To 8€ ()11 ov y€yovev,
OVK av EXOL2 &.px{iv. ETL 8€ TO <f:>()eLpoµevov TE-
1 ovre mss., corr. Diels
1 Simplicius' formulation leads one to expect a literal citation;

but the passage is generally considered to be a paraphrase. Burnet
considers the initial sentence to be a genuine fragment of Melis
sus (Frag. IA) .
264
MELISSUS
D20 ( I , pp. 268-73) Simplicius, Commentary o n Aris

totle's Physics
Now let us consider Melissus' argument [ . . . ] . For Melis
sus, making use of the axioms of the natural philosophers
regarding generation and destruction [scil. of nongenera
tion out of nonbeing and of nondestruction into nonbe
ing] , begins his treatise as follows: 1
If nothing is, what could [15] one say about it, as if
it were something? But if something is, either it
comes to be, or it always is. But if it comes to be,
then that is either out of something that is, or out of
something that is not. But it is not possible for any
thing-neither what is in general, nor all the more
what is in absolute terms-to come about either out
of what is not [cf. D2] nor out of what is. For in that
case, it would be and would not come about. There
fore, what is does not come to be. Therefore, it al
ways is, and what is will never be destroyed. For
[20] it is not possible, for what is, to be changed
either into what is not (for this too is granted by
the natural philosophers) nor into what is. For once
again, if this were so, it would remain and would not
be destroyed. Therefore what is has not come to be
and will not be destroyed. Therefore, it always was
and always will be [ cf. D5] .
But since what comes about has a beginning,
what does not come about does not have a begin
ning [cf. D3] . Now, what is has not come about: it
could not have a beginning. Furthermore, what is
265
AEVTY,v [25] EXEL. El 8€ Tt €<rTtv acf>Oaprov, TEAEV

rY,v OVK EXEL TO llv apa acf>Oaprov llv TEAEvrY,v
OVK EXEt.
TO 8€ µ,T,rE apxY,v exov µ,f,TE TEAEVTY,v a7mpov
rvyxavEt OJJ. a1TEtpov apa TO OJJ.
el 8€ a1Tetpov, EJJ. el yap 8vo ElYJ, OVK liv 8v
llatTO a1TEtpa etllat, af.. f.. ' EXOt lLll 1TEpara 1Tpoc;
a>..>..ri >.. a . a1TEtpov 8€ TO Oil · OVK apa 1TAeiw Ta
OJJTa' EJJ apa TO OJJ.
a>..A a µ,Y,v El Ell, Kat aKtVYJTOJJ. [30] TO yap EJJ
Of.LOtOJJ aet Eavr<fr TO 8€ Of.LOtOJJ ovr' lill a1TOAOtTO
ovr' liv µ,et,Oll ytllOtTO ovre µ,eraKO<Tf.LEOtTO ovre
a>..ye't ovre avtaTat. El yap Tt TOVTWJJ [ 104.l] 1Ta
<TXOt, ovK liv Ev erri. ro yap T,llnvaovv KtllYJ<rtv
Ktvovµ,ellOll EK TtJJO<; Kat el<; erepov Tt µ,erafJa>..
Aet. ov0Ell 8€ .ryv erepoll 1Tapa TO OJJ · OVK apa
rovro Ktvf,<rerai.
Kat Kar' aAAOll 8€ rp01TOJJ ov8€v KEllOJJ €<rn
TOV OllTO<;. TO yap KEJJOll ov8Ell €<rrw. OVK lill o-3v
ElYJ ro ye µ,ri8€v. ov Ktve'trnt o-3v ro [5] Oil. V1TO
xwpY,<rat yap OVK exet ov8aµ,fj Kevov µ,Y, OJJTO<;.
af.. f.. ' ov8€ elc; EaVTO <TV<TTaf.. Y, vat 8vvaTOJJ. ElYJ
yap liv OVTW<; apatorepov avrov Kat 1TVKJJOTE
poll. TOV'TO 8€ a8vvaTOll. TO yap apaiov a8vva
TOll oµ,oiwc; 1TAY,pec; elvat r<fi 1TVKJJ<fi. a>..>..' 7)8ri TO
apatOll ye Kevorepoll yivernt TOV 1TVKJJOV· TO 8€
266
M E LI S S U S
destroyed has [25] an end. But if something is inde

structible, it does not have an end. Therefore, what
is, being indestructible, does not have an end.
Now, what has neither a beginning nor an end
turns out to be unlimited. Therefore, what is is un
limited [ cf. D6 and D7] .
But if it is unlimited, it is one. For if there were
two, they could not be unlimited, but they would
limit each other. Now, what is is unlimited. There
fore it is not the case that there exist a plurality of
the things that are. Therefore what is is one [cf.
D8] .
But again, if it is one, it is also immobile. [30] For
the one is always similar to itself. But the similar
could not either be destroyed nor increase in size
nor change its arrangement nor does it suffer pain
or distress. For if it were [ 104.1] affected in one of
these ways, it would not be one. For what moves in
any way whatsoever is transformed from one thing
into another. But there was nothing else outside of
what is, therefore this will not move [cf. DIO] .
And according to another mode [scil. of argu
ment] , nothing of what is is void. For the void is
nothing. And what is nothing could therefore not
exist. Therefore, being does not [5] move. For, if
there is no void, it cannot recede in any way. But
neither can it contract itself into itself. For in this
way it would be more rarefied and denser than it
self. Now, this is impossible. For it is impossible that
the rarefied be as full as the dense; but what is rar
efied is more void than what is dense. Now, the
void does not exist [cf. DIO]. As for the question
267
KEllOll OVK E<TTLll. Et SE 1TAi/pE<; E<TTL 'TO 011 7) µ:fi,

Kpi11Et11 XP� T<f! Et<T8EXE<T8ai [ 10] TL aVTO aAA.o
7) µ,fi· Et yap µ,� Et<TSExErnt, 1TAi/pEc;; . Et SE El<T
SExoiTo TL, ov 1TAi/pE<;. Et oil11 µ,� E<TTL KEllOll,
a11ayK71 1TAi/pE<; E'l11ai· Et SE 'TOV'TO, µ,� Kt11Et<T8ai,
ovx on µ,� SwaT011 Sia 1TA{ipovc;; Kt11E'i<r8ai, we;;
e7Tt Tow <Twµ,aTw11 A.Eyow11, a.. x. x.· on 1Ta11 To 011
ovTE Et<; 011 Sv11arni Kw718iJ11ai ( ov yap e<rn n
1Tap' avTo) OV'TE Et<; TO µ,� 011· ov yap E<TTL 'TO
µ,� 011.
268
MELISSUS
whether what i s is full o r not, that must b e decided

on the basis of whether it accepts [ 10] something
else into itself or not. For if it does not accept any
thing into itself, it is full; but if it could accept some
thing into itself, it would not be full. Therefore, if
there is no void, it must necessarily be full. But if
that is so, it does not move, not because it is not
possible for it to move through what is full, as we
say regarding bodies, but because everything that is
can move neither toward what is (for there is noth
ing outside of it) nor toward what is not. For what
is not does not exist.
269
M E LI S S U S [ 3 0 D K ]
The Earliest Attestation:

The Hippocratic Corpus (Rl)
Rl (A6) Hipp. Nat. ham. I

[ .
. MED. T6] &.AX.' EµoiyE 8oKEovaw oi Towvroi
. =
a11()pw7TOl aVTOL EWTOV<; KaTa/36.).. AElll Ell TOt<Tlll 0116-

µa<TL TWll 'A.6yw11 (TWll > EWVTWll 1 V7TO U<TVllE<TL'YJ'>, TOii
8€ MEAL<T<TOV 'A.6yo11 op()oi/11.
1 (TWll> EWVTWll Jouanna: aVTWll A: avTEWll MV
Isocrates
See DOX. T6-T7
Plato (R2)
R2 Plat. Theaet.
a (cf. ad 28 B8) 180e
[. . . ] KUL aHa O<Ta MeAl<T<TOL TE KUL flapµE11i8ai Ell-
270
M E LI S S U S
R
The Earliest Attestation:
The Hippocratic Corpus (Rl)
Rl (A6) Hippocrates, On the Nature of Man
[ . . . ] As for me, people like this [i.e. monist natural phi
losophers] seem, because of their lack of understanding,
to refute themselves in the terms of their arguments, and
to justify the argument of Melissus.
lsocrates
See DOX. T6-T7
Plato (R2)
R2 Plato, Theaetetus
a (cf. ad 28 B8)
[Socrates:] [ . . . ] and everything that the Melissuses and
271
allTtOVfLEllOL ?Tacn TOVTOL') Oturx_vpi,ollTat, W') Ell TE

?TallTa E<TTt Kat E<TTYJKEll aVTO Ell avTi/i OVK EX.Oil x_wpall
Ell Y, Kwe'irai [cf. PARM. R24].
b ( � DK) 183e
[!O.] MEAt<T<TOll fLEll Kat TOV') aAAOV'), ot �ll E<TTO') AE
yov<Tt TO ?Tall, al<Tx_vll6µellO'> µTi tf;opnKW'> <TK07TWfLEll,
.ryrroll al<Tx_vlloµai � Ella ollra ITapµelliD71ll [. . . =
PARM. R6] .
R3 (ad A5) Diog. Laert. 5.25 ( Arist. )

=
ITpo'> Ta MEAL<T<TOV a'
R4 ( � DK) Arist. Phys. 1.2 185a5-12

oµowll o-ry TO <TK07TElll el OVTW') �ll Kat 7Tp0'> a>..A"f/ll
Oiaw o?TotallOVll oiaA.iye<TOat TWll A.6yov EllEKa A.eyo
fLEllWll [ . . . ] � AVEtll A.6yoll Ept<TTtK61l, (J7Tep aµtj;6Tepot
µf.ll Ex_ov<Tw oi A.6yoi, Kat o MeAtO'<TOV Kat o ITapµelli
Oov· Kat yap ijlevoij A.aµ{3allOV<TL Kat a<TVH6yt<TTOt
elO'tll' µaA.A.oll o' 0 MeAt(J"(J"OV tf;opTtKO') Kat OVK Ex_Wll
<hoptall, dH' EllO') aT67TOV ooOEllTO') Ta a>..A a <TVµ{3ai
ll€t' TOVTO of. OVOEll x_aAe7T61l.
272
MELISSUS
Parmenideses maintain in opposition to all of them [scil.

the partisans of movement] : viz., that all things are one
and that it [i.e. this one] remains itself in itself, since it
does not have a place in which it could move.
b ( ;t: DK)
[Socrates:] Although I feel a sense of respectful embar
rassment about examining in a vulgar manner Melissus
and the others, who say that the whole is one and stable,
I feel that way less with regard to them than I do with
regard to Parmenides, who is only one man [ . . . ] .

R3 (ad A5) Diogenes Laertius [Catalog of Aristotle's
works]
Against Melissus' Doctrines, one book.

R4 ( ;t: DK) Aristotle, Physics
To consider whether it [i.e. what is] is one in this sense
[scil. unique] is like arguing against any other position
maintained only for the sake of argument [ . . . ] , or provid
ing the solution for an eristical argument, a characteristic
of both arguments, Melissus' as much as Parmenides'. For
not only are their premises false, but their conclusions are
also invalid. Or rather, Melissus' [scil. argument] is vulgar
and does not present a genuine difficulty: if one absurdity
is granted, the rest follows-but this is not at all difficult.
273
EARLY GRE E K P H I L O S O PHY V
R5 ( < A7) Arist. Metaph. A5 986b25-28

oiJroi /),Ell ofiv ( . . . ] acpETEoL 7TpO<; ri]v llVll '�TYJ<TW, ot
µ,Ev 8vo KaL 7Tap,7Tav w<; ovrE<; µ,iKpov ciypoiKorEpoi,
'SEvocpaVYJ<; KaL M€A.icrcro<;· ITapµ,EviO'T}<; OE µ,aA.A.011
(3A.€7Twv EOLKE '1TOV A.€yELv [ . . . ] .
Specific Peripatetic Criticisms (R6-R18)

Aristotle (R6-R12)
Criticism of the Unicity and Immobility of
Being (R6-R9)
R6 ( � DK) Arist. Top. l . l l 104bl9-24

8€cn<; 0€ icrnv V'1TOA'T}t/Jt<; 7Tapa8oto<; rwv yvwpiµ,wv
TWO<; Kara cpiA.orrocpiav, Ololl [ . . . ] on �II TO 011, 1 Ka8a-
7TEp M€A.irrrro> cf>'YJrrw [ . . . ] .
1 ov (A): 71'iiv C , corr. C 2

R7 (< 21 A30) Arist. Metaph. A5 986bl8-21

ITapµ,Evio'YJ<; µ,Ev yap eoiKE rnv Kara rov A.oyov €110<;
a7TrEcr8ai, M€A.irrcro<; OE rnv Kara ri]v vA.'T/v (8io KaL o
/),Ell 7T€7T€parrµ€11011 o o' a'1TEtpov cp'T}<TW Etvai avro) .
274
MELISSUS
R5 ( < A7) Aristotle, Metaphysics

So [ . . . ] for the purposes of the present investigation [scil.
the investigation of the first causes], these men [i.e. Xeno
phanes, Parmenides, and Melissus] should be disre
garded-and two of them, Xenophanes and Melissus,
completely, since they are a bit too unsophisticated; but as
for Parmenides, he seems to speak on the basis of more
attentive consideration [ . . . ] [cf. PARM. Rl2; XEN.
Rl2] .
Specific Peripatetic Criticisms (R6-R18)

Aristotle (R6-R12)
Criticism of the Unicity and Immobility of
Being (R6-R9)
R6 ( ;t: DK) Aristotle, Topics
A thesis is a paradoxical idea that is maintained by some
famous philosopher, like [ . . . ] "what is is one," as Melissus
says [ . . . ] .
See also PARM. R44, R47

R7 (< 21 A30) Aristotle, Metaphysics

Parmenides seems to have discussed the one according to
its definition, Melissus according to the matter (this is why
the former says that it is limited, the latter that it is unlim
ited) .
275
R8 (ad 28 B8) Arist. Phys. 3.6 207al5-17

Sia f3€A.nov olrrreov ITapµ,eviS'Y/v Me'Aicrcrov elp'Y)KEVai·
0 µ,€.v yap TO U1TEipov 1 o'Aov cP'Y)<Ttv, 0 8€ TO o'Aov 1T€-
1T€pav8ai [ . . . ] .
1 TO a7THpov mss.: a7THpov TO Bonitz
R9 ( > AlO) Arist. SE

a 5. 167bl2-18
oµ,oiw<; 8€ KaL EV TOt<; <TVAAoyicrnKOL<;, olov 0 MeAt<T
CTOV Aoyo<; on U'TTEipov TO a'TTa V, A.af3wv TO (.LEV a'TTa v
ayEV'Y)TOV (EK yap µ,� OVTO<; ov8€v av yevecr8ai) , TO 8€
yev6µ,evov f.t apxi/<> yevecr8ai· el µ,� o�v yeyovev, ap
x�v OVK EXEiV1 TO 'TTU V, W<TT' U'TTEipov. OVK avayK'Y) 8€
TOVTO crvµ,f3aivew ov yap El TO yev6µ,evov a'TTa V ap
x�v EXEi, KaL Et n apx�v EXEi, yeyovEv [ . . . ] .
1 ex« mss., corr. Diels
b 6.168b27, 36-40
oi 8€ 7Tapa To f.7Toµ,Evov µ,€po<; Elcri Tov crvµ,f3Ef37JKO
To<;· [ . . . ] f.v T/ii MEAtcrcrov A.6ycp, To avTo Elvai A.aµ,
f3avei 1 TO yeyovevai KaL apx�v EXEW [ . . . ]. on yap TO
YEYOVO<; EXEi apx�v, KaL TO EXOV apx�v yEyovevai
d6o't, w<; aµ,cf>w TaVTa OVTa T/ii apx�v EXEW, TO TE
yeyovo<; Kai To 7TE7TEpacrµ,evov.
1 A.aµ,f3avei secl. Wallies
276
MELISSUS
R 8 (ad 2 8 B 8 ) Aristotle, Physics

That is why we must think that Parmenides has spoken
better than Melissus. For the latter says that the unlimited
is a whole, the former that the whole is limited [ . . . ] .
R9 ( > AlO) Aristotle, Sophistic Refutations

a
The same thing [scil. the error relating to the convertibil

ity of the consequent] happens in deductions as well, as
for example in Melissus' argument that the whole is un
limited, which assumes as premises on the one hand that
the whole is ungenerated (for nothing could be generated
out of what is not) and on the other that what is generated
is generated out of a beginning. If therefore it has not been
generated, the whole does not have a beginning, so that it
is unlimited [cf. D3] . But it is not necessary that this hap
pen. For even if everything that is generated has a begin
ning, it is not because something has a beginning that it
has been generated [ . . . ] .
b
The ones [scil. refutations] connected with the conse
quent are a part of those connected with the accident.
[ . . . ] in Melissus' argument, one assumes that to be gener
ated and to have a beginning are the same thing [ . . . ] . For
because what has been generated has a beginning, one
claims that what has a beginning has been generated, on
the idea that the two things, to be generated and to be
limited, are identical because they both have a beginning.
277
c 8. 18la27-30
[ . ] ?Tap' a KUL 0 TOV MEAlCTCTOV Aoyo<;· EL yap TO
. .
Yf'YOllO<; EXEL apxfill, To1 ayEllTJTOll atw'i µ,� EXELV, wa-T'

EL ayEllTJTO<; 0 ovpallO<;, KUL U7TELpo<;. TO o' OVK ECTTLll ·
allcf?TaAtll yap i, aKoAov()TJCTL<;.
1 TO ABD: Kat TO cu
RIO (cf. AlO) Arist. Phys. 1.3 186a6--2 2

aµ,cf>6npot yap f.ptCTTLKW<; a-vAAoyi,ollTUL, KUL MEALCT
CTO<; Ka'i ITapµ,EllLOTJ<;. on µ,€.ll oVll ?TapaAoyi,Ernt ME
Atcro-o<;, o7jAoll· oTErnt yap ELATJ</>Ellat, El To YEllOf-lEllOll
EXEL apx�ll (foall, OTL KUL TO µ,� YEllOfLEllOll OVK EXEL.
ElTa KaL TOVTO UT07TOll, TO 7TUllTO<; Elllat1 apxfill-TOV
7Tpayµ,aTO<; KUL µ,� TOV XPOllOV, KUL YEllECTEW<; µ,� T1j<;
a7TA7/<> aft.AU. Ka'i aHoiwa-Ew<>, wcr7rEP ovK aBp6a., yi
YllOf-lEllTJ.,2 f-lETafJoft.1j<;. E7TEtrn oia Ti aKLllTJTOll, EL Ell;
WCT7TEp yap KUL TO f-lEpo<; Ell Oll, TOOL TO vowp, KLVELTUL
Ev EavT(i,>, Sul Ti oV KaL TO 7Tav; €7Teira d.AA.oiwo-i� Sid
Tl OVK all ElT}; aft.AU. f-l�ll ovo€. Tcfl ElOEL oioll TE Ell Elllat,
7TA�ll Tcfl f.t oli (ovTw<; 0€. Ell Ka'i TWll cf>va-iKwll TLVE<;
AEyovcrw, f.KElllW<; o' ov)· allBpw7TO<; yap t7T1TOV frepoll
Tcfl ElOEL KUL TallUllTla aHY,Awll [ . . = PARM. R48].
.
1 elvat F: o'tecr8at elvat EIJ 2 a8pow<; yevoµ,iv'Y/<; I
278
MELISSUS
[ . . . ] to which [scil. those arguments by the consequent

that imply the opposites] the argument of Melissus is con
nected. For if what has come to be has a beginning, he
thinks that what has not come to be does not, so that if the
world (ouranos) has not come to be, it is also unlimited.
But that is not the case: for the [scil. valid] logical se
quence holds to the inversion [scil. of the terms of the
proposition: if what has come about has a beginning, then
what does not have a beginning has not come about] .
RIO (cf. AlO) Aristotle, Physics

Both of them argue eristically, Melissus as well as Par
menides. Therefore it is clear that Melissus commits a
paralogism. For [lst objection] he thinks that, if every
thing that has come to be has a beginning [cf. D3] , he is
also admitting that what has not come to be does not have
one. Then [2nd objection] this too is absurd, that there be
a beginning for everything and not for time [cf. D3, D5],
and not only for generation in the simple sense but also
for alteration, as though transformation never came about
all at once. Then [3rd objection] , why is it immobile, if it
is one [cf. D9, R2ld] ? For just as the part that is one, like
this water here, moves in itself, why does not the whole do
so as well? Then [ 4th objection] , why would there be no
alteration [cf. D IO, R23a] ? And again [5th objection], it
is not possible either that it be one in virtue of its form,
unless it be by that of which it is made (some of the natu
ral philosophers speak of the one in this way, and not in
that one). For a human being is different from a horse in
virtue of its form, and so too the contraries with regard to
one another [cf. R2le] .
279
Rll ( > Al l) Arist. Phys. l.2 185a32-b5

MiAi<T<TO<; 8€ TO <>v a1TEipov Elvai </J'Y}<TtV. 1TO<TOV apa
Tt TO ov· TO yap a1TEipov EV r<f> 1TO<T</>, ovcriav 8€ a1TEt
pov Etvai � 1Toi6r'Y}rn � 1Ta8oc; ovK €v8ixErai El µiJ
Kara crvµ/3E/3'Y}KO<;, El aµa KaL 1TO<TU arra ElEv· 1 0 yap
TOV a1TELpov Aoyo<; r<f> 7TO<T</> 1TpocrxpiJrai, aAA' OVK
oV<Tiq_ oVSE re# 1TOL/i>. el µEv roivvv Kal oV<ria €err£ Kal
1Toa-6v, SVo KaL oVx Ev rO Ov· el O' oVcrla µ6vov, oVK
a7TEipov, ov8€ µiyE8o<; E�Ei ov8iv· 1TO<TOV yap Tt E<TTai.
1 11.rrn <iv etev E: ELTJ S
Rl2 ( � DK) Arist. Phys. 4.7 214a26-31

ov8Eµia 8' avayK"f}, El KLV'Y}<Ti<; E<TTW, Elvai KEVOV. oAw<;
µ€v oilv 1Ta<T'Y}<; KWry<TEW<; ov8aµw<;, Si' 0 KaL MiAi<T
<TOV EAa8Ev· aHowvcrOai yap TO 1TAi]pE<; €v8ixErai.
aHa 8i] ov8e ri]v Kara T01TOV KLV"f}<Ttv' aµa yap €v-
8ixErai V1TE6ivai aH-rjAoi<;, ov8Evo<; OVTO<; 8iacrr1/µa
TO<; xwpi<TTOV 1Tapa TU crwµara TU KivovµEva.
Eudemus (R13-R16)
Criticism of D2 (R13)
Rl3 ( � DK) Simpl. In Phys., p. 105.21-27

o µivroi Ev8"f/µoc; Ka£ Sia rovrwv rwv A'Y}µµarwv ov-
280
MELISSUS
R l l ( > All) Aristotle, Physics

Melissus says that what is is unlimited. Hence what is is a
certain quantity. For the unlimited belongs to [scil. the
category of] quantity. But a substance, a quality, or an af
fection cannot be unlimited except contingently, if at the
same time they were certain quantities. For the definition
of what is unlimited makes use of quantity, but not of
substance or quality. If then both substance and quantity
exist, what is is two and not one; and if only substance ex
ists, it is not unlimited, and it will not have any magnitude
either: for it will be a certain quantity.

R12 ( ;t: DK) Aristotle, Physics
There is no necessity, if motion exists, that the void exist.
Generally speaking, the argument does not at all concern
every kind of motion (this is why Melissus did not notice
this, for the full can undergo an alteration) , but not motion
according to place either. For things can reciprocally yield
their places without there being any separate interval be
sides the bodies in motion.
Eudemus (R13-Rl6)
R13 ( ;t: DK) Simplicius, Commentary on Aristotle's
Physics
Eudemus says that by means of these premises, he [i.e.
281
EARLY G R E E K P H I LO S O PH Y V
SEv aA'A.o SEiKvmrOai <PYJaW � 07TEp Eg apxf'i•;, on TO

<lv ayEVYJTOV E<rTW � yap vyLi]<; UVTl<rTpo</Jfi E<rTl 'To
µ,i] EXOV apxiJv ayEVYJTOV E<rTlV, TO SE <lv OVK EXEL
apxfiv'.
AEyErnL1 SE OVTW<;' "ov yap Et TO YEVOfLEVOV apxi]v
EXEL, TO µ,i] YEVOfLEVOV apxi]v OVK EXEL, µ,aA.A.ov SE TO
µ,i] EXOV apxiJv OVK EYEVETO' OVTW yap E7TL TWV U7TO
<Pa<rEWV � UKoAovOYJ<rL<; yivETaL. ayEVYJTOV ovv avTfii
yivETaL TO ov, ov yap EXEL apxfiv" [Frag. 38 Wehrli] .
1 A€yerni] AE'}'EL ed. Aid.
Criticism of D3 (Rl4-R15)

Kal crvvTLOerat Kal EVS17µ.o� [Frag. 39 Wehrli] 0Tt Kllv
ETT' aA'A.wv TlVWV oA.iywv YEVYJTWV OVK Et<rLV apxat al
KaTa TO 7rpayµ,a, aA'A.' E</J' 1 ov <rYJµ,atvOfLEVOV A.aµ,f3avEL
MEAL<r<rO<; Et<rL. ypa</JEL SE OVTW<;' "aA'A.' l<rW<; oA.iywv
fLEV OVK Et<rLV apxai, E</J' &v SE A.aµ,f3avEL EVAoyov Ei
vaL. Sio TOVTO fLEV 7TapaxwpYJTEoV, Ti]v SE UKOAovOYJ
<rLV E1TL<rKE7TTEOV."
1 f.cp' ed. Aid.: dcp' DEF

KaL EvSYJfLO<; SE TO aTTAW<; <lv ayEVYJTOV EivaL a-vyxwpEt
Af.ywv [Frag. 40 Wehrli] "rO µ,Ev ydp &7Tav rO ()v
282
MELISSUS
Melissus] shows nothing other than what he shows from

the beginning, viz. that what is has not come to be: for the
valid conversion is 'what does not have a beginning has not
come about; now, what is does not have a beginning.'
This is what is said [scil. by Eudemus] : "for it is not true
that if what has come to be has a beginning, what has not
come to be does not have one, but rather that what does
not have a beginning has not come to be: for it is in this
way that the logical sequence is produced in the case of
negations. What he obtains, therefore, is that what is has
not come to be, since it does not have a beginning."
Criticism of D3 (R14-R15)
Rl4 ( ;e DK) Simplicius, Commentary on Aristotle's
Physics
Eudemus too concludes that even if, with regard to some
few cases of generated things, there are no beginnings
concerning the thing [cf. RIO], with regard to what Melis
sus is considering and is indicated, there certainly are. He
writes as follows: "but perhaps, in a small number of cases,
there are no beginnings, but for the objects that he is
considering it is reasonable that there be some. This is why
he must concede this point, but examine the logical se
quence."
Rl5 ( ;e DK) Simplicius, Commentary on Aristotle's

Physics
Eudemus also [scil. like Aristotle] concedes that what
purely and simply is is ungenerated, when he says, "it is
283
d.Bp6ov1 µ,� y£vE<rBai2 KaAw> EXE' <rvyxwpE'iv, bmo�

ovx oT6v TE EK µ,� OVTO> avTO ytvE<r8ai·3 aAAa KaTa
µ,epos- ytvE<rBai 1TOAAa Kat <f>BEtpE<rBai EVAoyov o1]1ToV
E<FTt Kat opWJLEV TOVTo."
1 a8p6ov DEF: a8p6w; ed. Ald.: de!. Torstrik 2 yeve-
a-Oat Torstrik 3 yivea-Oai D: yevea-Oat EF
R16 ( ;t; DK) Simpl. In Phys. p. 1 10.6-11

TovTo OE alnurni EvOYJJLO> [Frag. 41 Werhli] ws- d.owp£
<rTw> AEYOJLEVOV ypa<f>wv OVTws-· "El OE o� <FVyxwp1]
CTELE Tl8 a7Tetpov elvai TO Ov, Sia rl Kal Ev Ea-rat; oV
yap o� oi6n 1TAElOVa, 1TEpavE'i 1TTJ 1TpO> UAAYJAa. OOKEL
yap Kat 0 1TapEA7JAV8ws- xp6vos- U1TEipos- ELVai 1TEpa£
vwv 7rpo> Tov 1Tap6vTa. TTaVTTJ µ,Ev oilv aTTEipa Ta
1TAElW Taxa OVK av ELYJ, E7Tt Banpa OE </>ave'irni1 EVOE
XE<rBai. XP� 2 oilv owpt<rai 1TW> U1TEipa OVK av ELYJ, Et
7TAEtw."3
1 c/>ave'i:rat] c/>aiverai Torstrik 2 XP�] xpiJv Spengel
3 7TAetw ed. Ald.: 7TAefova D: 7TAetov E
284
MELISSUS
correct to concede that everything that i s does not come

about all at once, since it is not possible that it come to be
from what is not; but it is evidently reasonable that many
things come to be and are destroyed part by part, and this
is what we see happening."
Rl6 ( � DK) Simplicius, Commentary on Aristotle's
Physics
Eudemus criticizes this statement [scil. D7] as being said
indefinitely; he writes as follows: "If one conceded that
what is is unlimited, why will it also be one? It is cer
tainly not because things are multiple that they will some
how limit each other. For past time too seems to be un
limited even though it has as its limit the present time.
Therefore perhaps it is not in an absolute sense that mul
tiple things would be unlimited, but they will seem to be
able to be this either on the one side or on the other.
Therefore it is necessary to define in what way they would
not be unlimited, if they are multiple."
See also R22
285
The Anonymous Treatise On Melissus,

Xenophanes, and Gorgias: A Selection (Rl 7)
Rl7 (<A5) Ps.-Arist. MXG

a 1.9, 12, 14 (974b 8-14; b26-29; 975a7-l l )
(1.9] ctp' oliv oe'i 7TpwTov µ,Ev µ, Y, 7Tauav A.a{36vrn 06-
tav apxeuBai, al.. !.. ' at µ,aAicrra Elui j3E{3awi; wuT' El
/LEV U'TTUVTa Ta OOKOVVTa µ,Y, op0w<; V7TOAaµ,{3averni,
ovBEv LU"W<; 7TpOCT�K€L OVOE TOVT1 OVK av 'TTOTE OVOEV YEVOLTO EK /L'YJOEVO<;.
µ,ia yap Tt<; EU"TL o6ta, KUl UVT'YJ TWV OVK opBwv, r)v
EK Tov aluBavEuBa[ 7Tw<; E'TT L 7ToAAwv 7TUVTE<;2 V'TTE LA�
cf>aµ,Ev. [ . . . ] (12] rvyxavoµ,Ev3 OE EXOVTE<; aµ,cf>oTEpa<;
Ta<; V'TTOA�l/JEL<; TaVTa<;, KUl W<; av ov YEVotT' av OVOEV
EK /L'YJOEVO<; ovro<;4 (KUl W<;>5 7TOAAa TE KUl Ktvovµ,Eva
EU"TL Ta OVTa. aµ,cf>o'iv OE 'TTLU"Ti, µ,aAAov UVT'YJ, KUl BaT
TOV av 7TpOOLVTO 'TTUVTE<; TUVT7J<; EKEtv71v6 Ti,v o6tav.
[ . . . ] (14] AEyErnt TE Kat ucf>6opa v7Tep avTwv y[yvE
uBa[ TE Ta µ,,Y, OVTa, KUl o,Y, 7 YE'YOVEVUL 7TOAAa EK µ,,Y,
ovTwv, Kai, ovx on oi TvyxavovrE<;, &.A.A.a Kai, Twv oo
tavTwv nve<; Elvai uocf>wv Elp�Kauiv.
multa menda quae praesertim in ms. R exhibentur omittimus
1 <on> Spalding 2 7ravn> L: 01m;, R: 7ravrw> Diels
3 rvyxavoµeva mss., corr. Mullach 4 ovro> de!. Diels
5 < Kat w» Mullach 6 Tavr71v EKEtv71> mss., corr. Bonitz
7 µT, mss., corr. Bonitz
286
MELISSUS
The Anonymous Treatise O n Melissus,

Xenophanes, and Gorgias: A Selection (Rl 7)
Rl 7 ( < A5) Ps.-Aristotle, On Melissus, Xenophanes, and
Gorgias
a [On the proper use of common opinions]
[1 .9] Is it not necessary first of all to begin by accepting

not every opinion, but those that are most firmly estab
lished? So that if it is correct not to admit all opinions, it
is perhaps not right either to make use of this opinion,
<viz. that> nothing could ever come to be out of nothing.
For this is just one opinion, and it is one of those that are
not correct, which we all admit because, in a certain way,
we perceive it in many cases. [ . . . ] [12] But it happens that
we have these two opinions, both that nothing could come
to be out of what is nothing, <and that> the things that are
are many and in motion. Of these two, the latter one is
more credible, and everyone would give up the former
opinion more quickly than this one. [ . . . ] [ 14] It is also
vigorously asserted about these, both that things that are
not come to be and that many things come to be out of
things that are not, and this is asserted not only by ordinary
people but also by some of those who have the reputation
of being sages.
287
b 2.2, 6 (975a21-25; a38-39)

[2.2] Kai. 7TpwTov TdNvTo<;, () 7Tpwrnv A.aµ/3avei, µ718iv
YEVE<r0ai av EK µ� OJJTO<;, apa avayK71 ayiv71ra
a7Tavra ElVat, � ov8iv KWAVEt YEYOVEJJat ErEpa Ef, ETE
pwv, Kat TOVTO Et<; a7TEtpov lEvai; [3] � Kai. d.vaKaµ-
7TTEtv KVKA<f! [ . . . ]; [6] [ . . . ] Ti KwAvEi Ta µev yEvoµEva
aVTWJJ Elvat, Ta o' &.iota [ . . . ];
c 2. 13-14 (975b34-39; 976a2-3)

[13] Et 8i Kai. ravTa n-; <rvyxwpoi71, Kai ei71 n 1 Kai.
d.yev71Tov ELTJ, Ti µaA.A.ov a7Tetpov OEiKVVTat; a7Tetpov
yap Elvai <f>71<riv, Et E<Tn µiv, µ� yiyovE 8i· 2 7TEpara
yap Elvat T�JJ Tfj<; YEVE<TEW'> apx-rjv TE Kat TEAEVT-rjv.
[ 14] [ . . . ] Ti 8� KWAVEt Kat El µ� EYEJJETO, EXEtJJ apx-r/v,
ov µivTot ye Ef, .ry,, EYEVETO, &.A.A.a Kai. f.ripav, Kai. Elvai
7TEpaiJJOJJTa 7Tp0'> aAATJAa aiOta OJJTa;
l re mss., corr. edd. 2 yeyovevai mss., corr. Sylburg
d 2. 19-21 (976a21-22; a28-30; a31)

[ 19] ETt Et di8i6v TE Kat a7retp6v E<TTt, 71'W<; av ElTJ �JJ
<rwµa ov; [ . . . ] [20] Et Oe µ-rjTE <rwµa µ-rjTE 71'AaTo<; µ-rjTE
µijKO'> EXOJJ µ718iv, 71'W<; av a7TEtpov <To > �v 1 Et71; <�>2
Ti KWAVEt 71'0AAa3 Kat avapiOµa4 TOtaVTa Elvat; [21]
<En>5 Ti KWAVEt Kat 71'AELW OJJTa f.vo<; µEyEOEt a7retpa
elvai;
288
MELISSUS
b [On the eternity of what is]

[2.2] And if one begins by positing what he takes for a first
premise, viz. that nothing could come to be out of what is
not, is it necessary that all things be ungenerated, or does
nothing prevent one thing from having come to be out of
another, and that this go on to infinity? [3] Or that they
recur in a cycle [ . . . ] ? [6] What prevents some of them
from coming to be, while others are eternal [ . . . ] ?;
c [On the unlimitedness of what is]

[2.13] But even if one were to concede this, both that it is
and that it is ungenerated, how does this thereby more
show it to be unlimited? For he says that it is unlimited, if
it is but has not come to be, for the beginning and the end
of generation are limits. [ . . . ] [ 14] But what prevents it,
even if it has not come to be, from having a beginning
not the one starting from which it has come to be, but
another one-and that eternal things limit each other?
d [On the unity of what is]

[2.19] Moreover, if it is eternal and unlimited, how would
it be one, if it is a body? [ . . . ] [20] And if it does not possess
a body nor breadth nor length, how would <the> One be
unlimited? <Or> what is there that prevents such things
from being multiple and innumerable? [21] < Moreover, >
what prevents things, being more than one, from being
unlimited in magnitude?
1 <ro > Ell Diels: all mss.: de!. Mullach 2 <� > Wilson
3 7ToAAa om. L 4 allapiOµa Bern. 402: ellapdJµa R: Ell
apiOµip L s <en> Wilson
289
e 2.22 (976a37-b4)
[22] ETt �v <'>v OVOEV aT01TOV, EL µ:Y, 1TaVTYJ oµ.oiov E<FTtv.
EL yap E<FTtV vowp a1Tav � mJp � on o� a/...A o TOtOVTOV,
OVOEV KWAVEt 1TAEiw EL1TE'iv TOV OVTO<; evoi; Et07], LOl.�1
EKa<FTOV oµ,oiov aVTO EaVT<fJ. [23] KaL yap µ,avov, TO OE
1TVKvov Elvai, µ,� ovTo<; ev T<fl µ,av<fl KEvov, ovOEv KW
AvEi.2
I 8t' R, 8Et L: corr. Apelt 2 KwAvE£v mss . , corr. Bonitz
f 2.25-27 (976bl2-15, 19)

[25] UKlV7JTOV o' Elvai </>7J<FW, EL KEVOV µ,� E<FTtV'
a1Tavra yap KtvEt<r0at T<fl aAAaTTEtv T01TOV. (26]
7rpwrov µ,Ev oilv TovTo 1ToAA.o/,i; ov <rvvOoKEt, &.A.A.' Elvai
n KEVov, ov µ,€.vroi TovTo y€ n <rwµ,a Elvai [ . . . ] . [27]
&.Ha o� Kat El µ,� E<FTt KEVOV /L7JOfV, Tl �<F<FOV &v
KtvOlTO;
A Criticism by Aristocles:
Melissus Refutes Himself (R18)
Rl8 (Al4) Aristocl. in Eus. PE 14. 17.7--S (cf. Frag. 7

Chiesara)
[7] o y€ Tot M€At<ruoi; f.()€.A.wv emOEtKvvvat Oton Twv
<f>awoµ,€.vwv Kat EV ot/JEt TOVTWV OVOEV Et7] T<fl ovn, Ota
TWV <f>aivoµ,€.vwv a1TOOElKVV<FtV aVTWV' </>7J<FL yovv· "Ei'.
yap E<FTt yij Kat vowp [ . . . ] Kat TO µ,aAaKOV <FKA7]-
290
MELISSUS
e [On the homogeneity of what is]

[2.22] Moreover, if it is one, it is not at all strange that it
not be similar everywhere. For if it is all water or fire or
anything else of this sort, nothing prevents one from say
ing that there are several kinds of what is one, each one
being similar to itself in its own way. [23] For that it be
rarefied, but here dense, given that there is no void in what
is rarefied-nothing prevents this.
f [On the immobility of what is]

[2.25] He says that it is immobile if there is no void; for all
things move by changing place. [26] But first of all, many
people do not share this opinion but say that there is a
void, without this being a body [ . . . ] . [27] But even if there
is no void, why would it move any the less?
A Criticism by Aristocles:
Melissus Refutes Himself (R18)
Rl8 (Al4) Aristocles in Eusebius, Evangelical Prepa
ration
[7] Melissus, wishing to show that none of these phenom
ena that are visible really exists, demonstrates this by
means of the phenomena themselves. At least he says,
"For if earth exists, water [ . . . ] and what is soft hard"
291
p6v" [cf. 0 1 1 ] . [8] TaVTa OE Kal aHa 7TOAAa Toiavrn

AE')IOVTO<; aVTOV Kal µa>.. a EtK6Tw<; E7TV8ET6 Ti<; av· O..p '
ol'!v on 1 8epµ6v E<TTi KU7TEiTa TOVTO ')ILVETai ifroxp6v,
OVK al<T86µevo<; E')IVW<;; oµoiw<; OE Kal 7TEpl TWV a>.. >.. w v.
07TEp yap ecf>riv, evpe8e£ri av ovOEV &.H' 7} Ta<; al<T8�
<TEi<; &.vaipwv Kal e>.. iyxwv Oia TO µaAi<TTa m<TTEVEiV
aVTals.
I on rnss.: on i\ viJv Stephanus
The Skeptics: Timon of Phlius (Rl9)
Rl9 ( < 29 Al) Timon in Diog. Laert. 9.25 ( Frag. 45 Di

=
Marco)
[ . . . ZEN R7] 7,oE MeA.t<T<Tov1
= .
7To>.. >..w v cf>aVTa<Tµwv e7Tavw, 7Tavpwv ye µEv

i)<T<Tw.2
1 MeA.i<T<Tov Meineke 2 ye . . . i/<T<TW BP: 8€ . . et<Tw F
.

Melissus' Stylistic Advantage
Over Parmenides (R20)
R20 ( � DK) Simpl. In Gael., p. 558.17-19

&.Ha Kal MiAi<T<TO<; w<; Karn>..o yaoriv ypatfla<; <Tacf>i
<TTEpov en T�v EaVTov 7TEpl TovTwv yvwµriv F.ticf>rivE
oi' o>..ov µEv TOV >..6yov, Kal EV TOVTOi<; OE ovx i)Ki<TTa
Tot> PTJTOL>- [ . . . R22c] .
=
292
MELISSUS
[cf. D U ] . [8] One could quite reasonably ask him when

he says this and many other things of this sort, "The fact
that something that is now warm then comes to be cold
do you not know this by perceiving it?" And the same for
the other things. For as I said, one would discover that he
is doing nothing other than abolishing and refuting sense
perceptions because he has the greatest confidence in
them.
The Skeptics: Timon of Phlius (R19)

Rl9 (< 29 Al) Timon in Diogenes Laertius
[ . . . ] and that [scil. force] of Melissus,
Superior to many illusions, and defeated by very few.

Melissus' Stylistic Advantage
Over Parmenides (R20)
R20 ( � DK) Simplicius, Commentary on Aristotle's On
the Heavens
But Melissus, insofar as he writes in prose, has expressed
his opinion on these questions [scil. the double existence]
even more clearly [scil. than Parmenides] throughout his
whole text, and above all in the following statements: [ . . .
cf. R22c, D U ] .
293
Simplicius Defends Melissus Against Aristotle's

and Alexander's Objections (R21-R22)
Replies to Aristotle's Objections in
Physics 1.3 (R21)
R2 1 ( ;t:DK) Simpl. In Phys.

a p. 107.29-31
KaL TaVTa µ,f.v KaAw-, 0 ApL<TTOTEAYJ'> avreipYJKE, 1Tp0'>
TO rf>aw6µ,evov lJ7TaVTWV. E7TEL 8€ <rorf>o-, avTip MeAL<T
<TO'>, W'> roiovrov XPTi KaL rij-, ivvoia-, <TTOXa,6µ,evov
Ta E1Tax8evra avr(;,} EYKA�µ,ara U7TOAV<Ta<r8ai.
b pp. 107.31-108.15
Kat on µ,f.v ov <rwµ,anKov iA.aµ,{3ave ro ov, 8ijA.ov EK
TOV aKtVYJTOV KaL a8iaipeTOv avro 8eiKwvai TWV <TW
µ,arwv evapyij rTiv KtVYJ<TLV Kat rTiv 8iatpE<TLV eµ,rf>ai
VOVTWV. aA.A.' UVTL µ,f.v TOV ai<T8YJTOV Kat 8ia<rTaTOV TO
yev"f/rov 1TapaA.aµ,{3avei, w<r1Tep Ka£ o 1Tapa IIAarwvi
Tiµ,aio-, A.eywv "yeyovev· oparo-, yap U1TT0'> TE E<TTL
Kat <rwµ,a EXWV," UVTL 8€ TOV VOYJTOV KaL aµ,epoiJ-, TO
ayEVYJTOV, W'> KaL TOVTO 1TaAw 0 IIA.arwv "ri TO ov aei,
yevE<TLV 8€ OVK EXOV." orav oiiv AEYY/ TO YEVYJTOV ap
xTiv EXELV, TO ai<r8YJTOV rPYJ<TL Kat 8ia<rTaTOV are
1TEpav8f.v apxTiv EXELV Kat 1TEpa-,· ov yap E<TTLV a1TEL
pov <rwµ,a. [ . Rl6] orav 8€ 0 MeAL<T<TO<> emrf>EpYJ
. . =
"ro µ,Ti yev6µ,evov apx.fiv OVK lxei" [cf. D20] , TOTE

Aeyei on TO OVTW'> OV aµ,epE<> E<TTL KaL OVTE apxTiv OVTE
TEAevrTiv EXEL' 8io KaL a1Teipov.
294
MELISSUS
Simplicius Defends Melissus Against Aristotle's

and Alexander's Objections (R21-R22)
Replies to Aristotle's Objections in
Physics 1.3 (R21)
R2 1 ( � DK) Simplicius, Commentary on Aristotle's
Physics
a [Simplicius' reasons]
On the one hand Aristotle has formulated excellent objec
tions, replying at the level of appearance. But since Melis
sus is a wise man, it is by aiming (stokhazesthai) at the
thought too of a man of this sort that the objections that
have been raised against him must be resolved.
b [Reply to the first objection = R8 [I]]

The fact that he did not consider what is as corporeal is
clear from the fact that he shows that it is immobile and
indivisible, whereas bodies clearly manifest change and
division. But instead of 'perceptible' and 'extended,' he
accepts 'generated,' just as Timaeus says in Plato, "it has
come to be; for it is visible and tangible and has a body"
[Timaeus 28b], and instead of 'intelligible' and 'without
parts,' 'ungenerated,' as Plato once again says, "what is
it that always is but has no generation?" [Timaeus, 27d] .
Therefore, when he says that what has come to be has a
beginning, he says that what is perceptible and extended,
because it is limited, has a beginning and a limit. For there
does not exist any unlimited body. [ . . . ] But when Melissus
adds, "what does not come about does not have a
beginning" [cf. D20] , he is saying that what really is is
without parts and that it has neither a beginning nor an
end; and that is why it is unlimited.
295
c p. 109.7-110.6
EyKaAt:trnt OE 0 MeAtCT<TOS" Kat ws- rijs- apxijs- 1TOAAa
xws- A.i:yoµhris- avr£ rijs- KaTa TOV xpovov apxijs-, i/ns
V1Tapxi:t re;> yi:vrirc;>, r�v Kara ro 1Tpayµ,a A.a/3wv, ijns
Ka£ TOtS- a0p6ws- µ,i:rnf3aA.A.ovaw ovx V1Tapxi:t. EOtK€
OE avTOS- Kat 1Tpo TOV 'Apt<.TTOTEAOVS- uBt:a<TBat KaAws
on 1Tav <Twµ,a, KUL TO aiOtov, 1T€1Tt:pa<rµ,evov V1Tapxov
1T€1Tt:pa<rµ,evriv EXH ovvaµ,w KUL O<TOV E</>' EaVTcp at:L EV
TEA€t xpovov E<TTt, Ota OE T�V at:tKtVYJTOV TOV 1Tapayov
TOS- E1Tt<TTa<Ttav KUL EV apxfJ ai:i E<TTt KUL aioiov V1Tap
xi:i, W<TT€ TO KaTa µeyi:Bos- apx�v KUL TEAOS- EXOV KaL
Kara xpovov EXH TaVTa Kal ava1TaAw. TO yap apx�v
EXOV xpovov Kal TEAOS- ovx aµa 1Tav E<Tn. Oto 7TOt€tTat
f.LEV T�V a7TOOH�W a1TO rijs- KaTa xp6vov apxi/s- KUL
T€At:vrijs-. avapxov OE OVTWS- Kal aT€A€VTYJTOV ov </>ri
<TW t:lvat () ,_,.,� 1TaV E<Tn, TOVTE<TTW () ,_,.,� aµa oA.ov
E<TTtv· 01T€p TOtS- aµ,i:pe<TtV V1Tapxi:i KaL re;> ovn a7T€t
pots-, rcfi 8€ yi: U1TAWS- ovn KUL KVptwrnrn· re;> yap ovn
1Tav EKe'iv6 f.<rTL.
Aeyi:t OE rnilrn OVTWS- 0 MeAt<T<TOS" [ . . . D3] . KUL
=
on f.LEV TO "1TOTE" xpovtKOV E<Tn, oijA.ov· on OE "yiv6-

' ' ';" � �I '' ";'
µ,i:vov " TO KaT ov<Ttav yi:vrirov €t7T€V, o i:ws- av YI yi-
� ' '
v6µ,i:v6v E<Tn Kat ovK ov, oijA.ov EK roil "fri:A.wrYJ<Tt:

yap av 1TOT€ ywoµi:vov ov" Kal EK TOV "ov yap at:L
eivai &vvcrrO v b Tt /LT, 7Tfiv E<rTt," w') Toil &el Ovro'),
296
MELISSUS
c [Reply to the second objection = R 8 [2]]

The objection is also made to Melissus that, 'beginning'
(arkhe) being spoken of in many ways, he accepts, instead
of the beginning with regard to time, which happens for
what is generated, the beginning according to the thing,
which does not happen to what changes all at once [cf.
Rl4, Rl5] . But he seems to have seen clearly himself,
even before Aristotle, that every body, including the eter
nal body, has a limited power if it is limited, and that, as
much as is possible for it, it always exists at the end of time,
but that because of the always-moving supervision of what
moves it, it is always in the beginning too and is eternal,
so that what has a beginning and an end with regard to
magnitude also has these with regard to time and inversely.
For what has a beginning and an end in time does not ex
ist all together. This is why he makes his demonstration on
the basis of the beginning and end with regard to time.
But he says that what is not a whole, i.e. what is not simul
taneously an ensemble, is not in this way without a begin
ning and an end; this happens instead to what is without
parts and is really unlimited, to what is purely and simply
and in the proper sense of the term. For this is really a
whole.
And this is how Melissus says this: [ .
. . = D3] . That "at
some time" is temporal is clear; and that he applies the
expression "comes about" to what is generated in its
substance, which, until it exists, is in the course of coming
about and does not exist, is clear from the phrase "for it
would have come to an end if it had come about at
some time" and from the phrase "for it is impossible,
for what is not entirely, to be forever," on the idea that
297
() Kal 7r0.v f.crTLV, dvTLKEtpi.vov r<f' yev17TfiJ. 0Tt SE

WIT1TEp TO "7roT€ YEVOJLEVov" 1TE1TEpa1TµEvov Ti) OVITiq,
<frquLv, oVrw Kal rO del i)v O/rrE tpov AEyet rfj oVcriq,,
1Tacf>e> 1TE'TTOiTJKEV Et1TWV [ . . . 04] µiyE8o> 8€ ov TO
=
8ta1TTUTOV cf>TJITLV" UVTO> yap a8iaipETOV TO ov 8EiKvv

ITW· [ . . . 09] µiyE8o> TO 8iapµ.a avTo AEYH Ti/>
=
V1TOITTalTEW>. on yap a1TwµaTOV Elvai /3ovAETUL TO ov,

E81)A.wlTEV Et1TWV [ . . 08] . Kat E</>Eti/> 8€ Tii> ai8i<tJ TO
. =
U1THpov KUTU TY,v OVITiav <rVvfratw Et1TWV [ . . . 05] =
WITTE TO µY, €xov a7rHp6v EITnv. a1To 8€ Toil a1TEipov

TO ev <rVVEAoyilTaTO EK TOV [ . . . 07] .
=
d p. 1 13.3-19
W> 8€ TOV EVO'> aA.A.owv1T8ai Kat ETEpowv1T8ai 8vvaµ.E
VOV Kat µ€.voVTo> ln evo> KaTa TY,v ov1Tiav, OVTW'> vvv
V1T1/VTTJITEV 0 'ApilTTOTEATJ> TO ev OAO<JXEPW'> KUTU TY,v
<rVv1)8Hav A.af3wv (A.€.yoµEv yap lva Kat Tov avTov
µ€.vovTa !.wKpaTTJV 08vva1T8ai TE TO ITKEAO> Kat ava-
1TUVEIT8ai), TOV MEAilTITOV KVpLWTEpov TO ev A.af36vTO>
&.A.A' ovx OAOITXEPEITTEpov, W> 8TJA0t Ta TE aA.A.a TU
ELpYJµEva Kat ovx 1/KilTTa TO "El Toivvv Tpixt µ.ii} µ.v
pioi> freaw ETEpofov yivoiTO TO 1Tav, oAetTUL &v EV
Tc'i> 1TUVTt XPOV<tJ" [cf. 0 10] , w> 8Eov ov El lv EITTt, Kat
oµowv1 Kat ai8wv Kvpiw>· WITTE KUTU 1TaVTU µ€.vov2
OVK ll.v lxoi Tt Ka()' 0 JLETa/3oA.Y,v V1To8itETaL. avayKTJ
1 Stfov <To> Clv Et EJJ ECTTt Kat oµmov <elvat> Torstrik

2 µ,eveiv mss., corr. ed. Ald
298
MELISSUS
what always is, what also totally is, is opposed to what

comes to be. But the fact that, just as he says that what
"comes about at some time" is limited in its substance,
so too he says that what always is is unlimited in its sub
stance-this he has made clear by saying, [ . . D4] . By
. =
"magnitude" he does not mean extent. For he himself

shows that being is indivisible: [ . . . D9] . By "magni
=
tude" he means the very elevation (diarma) of existence.

For the fact that he means that what is is incorporeal-this
he has made clear by saying, [ . . . D8] . And right after
=
the determination 'eternal' he has placed 'unlimited ac

cording to substance,' saying, [ . . D5], so that what does
. =
not have it [scil. beginning and end] is unlimited. And he

has concluded from the unlimited to the one on the basis
of [ . .
. D7] .
=
d [Reply to the fourth objection, then to the third one =
R8 [4, 3]]
That the One can be altered and changed, while at the
same time still remaining one in its substance, Aristotle
has objected in this way, by taking 'one' globally, in con
formity with its customary meaning (for we say that Soc
rates remains one and the same when he has pain in his
leg and when he recovers) ; whereas Melissus takes 'one'
in its proper sense and not globally, as other statements
show, and in particular, "If then the whole had become
different by a single hair in the course of thousands
of years, it would have been destroyed in the whole
of this time" [cf. DIO] , on the idea that it is necessary,
if it is one, that it be similar and eternal in the proper
sense; so that, remaining [scil. immobile] in every regard,
299
yap 0v TO aA.A.owvµ,evov Ka'i TO ETEpowvµ,evov O'ITW

<TOVV a7T' aAAYJ<; Sia0Ecrew<; el<; aAAYJV µ,ernf3aA.A.ew.
Kara ro'ITov Se el Ktvo'iro 1TepiSivovµ,evov wcr1Tep ro
vSwp, KEVOV /LYJ OVTO<; avayKYJ crxijµ,a EXEtV 7T€ptc/JepE<;,
ofov crc/JaipiKov :q KwviKov t'J KvA.ivSpiKav· ra yap
aA.A.a crxfiµ,ara 1TEptSivovµ,eva UAAOTE aA.A.ov TO'ITOV
€mA.aµ,/3avei·3 ecrxriµ,ancrµ,Evov Se 1TE1Tepacrµ,Evov &v
ElYJ Ka'i OVK U'ITEtpov. el Se aKlVYJTOV 1Tporepov Sv Kt
VOtTO EV r0 avr0 T01TCf;>, avayKYJ 'ITVKVOVP,EVOV Ka'i
apawvµ,Evov P,Epov<; TWO<; yfvecrOai TYJV apxYiv rij<;
Kwficrew''- oA.w<; Se crwµ,arwv KtVYJ<Tt<; ii 1TepiS£vricri<;
acrwµ,arov Se SESEtKTUt TO Sv V'ITO MeAt<T<TOV.
3 emA.aµ,{3avet E: 7TEptA.aµ,f3avH D F
e p. 1 14. 14-22
SijA.ov Se on el OVTW<; eISo<; Tt<; AEyet W<; TO <TVvOerov,
oi'i Ka'i 0 opt<rp,o<; <TVvOero<; a7ToS£Sornt, OVK &v U
taiTO MEAt<T<TO<; elSo<; elvat TO ov· el Se OVTW<; W<; TO
avA.ov Ka'i a'ITAOV<TTUTOV, raxa &v SEtairo· 'ITOAAa yap
UVTOV Ka'i UVTO<; Karriyope'i, TO ayEVYJTOV, TO aKlVYJTOV,
TO U'ITEtpov Ka'i aA.A.a 'ITOAAa. &.A.A.' OVTE OVTW<; �v W<; TO
et oi'i Ka'i TO VAtKOV AEyot &v MEAt<T<TO<; OVTE W<; oi
c/JvcrtKOl (acrwµ,arov yap AEYEt TO ov) OVTE KaTa TYJV
KVptw<; VAYJV, Et7Tep µ,�re elcrSExecrOa[ n AEyet ro Sv
µ,�re µ,ernKo<rµ,e'icrOai, ii Se VAYJ Ka'i elcrSExernt Ka'i
300
MELISSUS
it would have nothing i n regard to which it would admit

transformation. For it is necessary that what is altered and
changed in any way be transformed out of one disposition
into another. And if it moved according to place, rotating
like water, it is necessary, since there is no void, that it have
a round shape, for example spherical, conical, or cylindri
cal. For the other shapes, when they rotate, occupy a dif
ferent place each time. But if it had a shape, it would be
limited and not unlimited. And if, being formerly immo
bile, it moved in the same place, it is necessary that the
motion begin by the condensation or rarefaction of some
part. And in general, rotation is a movement of bodies. But
Melissus has shown that what is is incorporeal.
e [Reply to the fifth objection = R8 [5]]

It is clear that if one understands 'shape' in the sense of
'composed,' the definition of which is also presented as
composed, Melissus would not accept that what is have a
shape; but if it is in the sense of 'immaterial' and 'com
pletely simple,' then perhaps he would accept it. For he
himself predicates about it many determinations: 'un
generated,' 'immobile,' 'unlimited,' and many others. But
Melissus would not be able to understand the One either
as what something is made of and what is material, nor like
the natural philosophers (for he says that what is is incor
poreal [cf. 08] ) nor in conformity with matter in the
proper sense of the term, since he says that what is neither
lets anything penetrate into it nor changes its arrangement
[ cf. D 10] , while matter both lets itself be penetrated and
301
/LETaKO<rµlirai. En 8€ "TOV EOVTO> a).. 71fJwov," cPYJ<T;,,

"Kpli<r<rov ovO Ev. " � S€ vA.71 TO XEfpi<rTov.
Simplicius' Reply to Aristotle's Criticism of the

Eleatics in On the Heavens (R22)
R22 ( ;t: DK) Simpl. In Gael.

a p. 557. 1-15
&.A.A' OTTEP 'Api<rTOTEAYJ> avrnls iyKaAE'i Ti']v alTtav Tijc;
SiaµapTfac; EtEAEyxwv <TKA71pov OVTW> .ryv, EtTTEP aA.71-
(JEc; .ryv . EKEtVOL yap, cPYJ<rfv, ovS€v µ€v aAAo TTapa Ti']v
TWV al<rfJYJTWV ov<rfav VTTOAaµ�avOVTE> Ell VTTO<TTa<TEL
Elvai, TTPWTOL OE EVVO�<TUVTE>, on avayKYJ TOLUVTac;
nvac; 1 ayEv�TOV> KUL aKL�Tovc; Elvai c/>v<rEL>, EtTTE P
E<rn yvwmc; Em<rTYJµoviK� [ . . . ] µET�vEyKav ETTL Ta
al<rfJYJTa KaL 'YEVYJTa TOV> TOL> VOYJTO'ic; KaL aKL�TOL>
Ecf>apµo,ovmc; Aoyovc;, El 'YE TTEPL cf>v<rEW> TTponfJEµE
VOL AEyEiv Ta EKEfvoic; TTpo<r�KovTa AEyov<ri. Kat EL
IIEpt cf>vcrEwc; � IIEpt rnv ovrnc; ETTEypm/lE MEAicrcroc;,
SijA.ov on Ti']v cf>v<rw Evoµi,Ev Elvai TO �v KaL Ta cf>v
(Tl,Ka rU Ovra, TaiJra 0€ Ea-Tt rcl alcr871ra. Kat raVrTJ
S€ t<rwc; 0 'Api<rTOTEAYJ> ElTTEV avrnvc; /LYJO€v aAAo
TTapa Ti']v TWV al<rfJYJTWV ov<rfav VTTOAaµ�avEiv Tep �v
AEYEW TO ov· TOV yap al<rfJYJTOV Evapywc; Elvai OOKOVV
TOfi', ei &v rO Ov Ecrriv, oVK liv ei17 ClAX.o 7TapCt roVro.
1 TOLaVTU> nvas edd. (ex vers. lat. Moerb.): TOLUVTUS" DEF:
nvas- A
302
MELISSUS
changes its arrangement. Furthermore, h e says, "there is

nothing stronger than what truly is" [cf. D lO], while
matter is what is worst of all.
Simplicius' Reply to Aristotle's Criticism of the

Eleatics in On the Heavens (R22)
the Heavens
a
But Aristotle's criticism of them [i.e. Parmenides and Me
lissus], in demonstrating the cause of their error, would be
really harsh if it were true. For, he says, these men, think
ing that nothing else existed outside of the substance of
the perceptibles, but being the first to understand that, if
there is to be any scientific knowledge, it is necessary that
there exist natures of this sort, ungenerated and immobile,
[ . . . ], transferred to perceptible and generated things the
arguments that are appropriate for intelligible and im
mobile ones, if it is true that, proposing to speak about
nature, what they say is appropriate for those [scil. other
things] . And if Melissus also entitled his treatise On Na
ture or on Being [cf. D I ] , it is clear that he thought that
what is is nature, and that the things that are are the natu
ral things, that is, the perceptible things. And this is per
haps why Aristotle said that "they did not posit anything
outside of the substance of the perceptibles" [cf. PARM.
R47] , because they said that what is is one. For since the
sensible manifestly seems to exist, if what is is one, there
would not be anything else outside of it.
303
h p. 557. 19-23
ciA.A' 0 J.LEV 'Apt<rTOTEAYJ<;, W<; Wo<; avT<f>, 7Tpo<; TO <Pai
VOJ.LEVOV Kat vvv Twv A.6ywv vTTf,VTYJ<rE 7Tpovowv Toil
µ,� TOV<; E7Tt7TOAat0Tepov<; 7Tapail.oyi,E<r8at, oi 8E av-
8pE<; EKE'ivot 8tTT�v V7TO<rTa<rw 1 V7TETi8evro,2 T�v J.LEV
Toil ovTw<; ovro<; Toil vorirnv, T�v 8E Toil yivoµ,evov Toil
al<r8YJTOV, 07TEp OVK -r,gfovv Kail.e'i:v c>v a7TAW<;, a>..A a
8oKOVV ov.
1 inr61rraaw DEF: inr60ecrw A 2 V1TEriOevro DE: 7Ta-
periOeno A
c p. 558.17-21
a>..A a Kat MeAt<r<ro<; [. . . cf. R20] T�V EaVTOV 7TEpt
TovTwv yvwµ,riv ig€<Prive [ . ] iv TovTot<; [ . . . ] To'i.;; pri
. .
To'i<;· Et7TWV yap 7TEpt TOV DVTO<;, OTL EV E<J'Tt Kat ayevri
TOV Kat UKLvYJTOV Kat µ,ri8evt Kev<f> 8ieiil.riµ,µ,€vov, ail.A.'
oil.ov taVTOV 7TAijpE<;, E7Tayet [ . . . D l l ] .
=
d p. 559.12-14
[ . . . cf. D ll] <ra<Pw<> ollv o-DTo<; Kat T�v alTiav etTTe, Si'
�v Ta al<r8YJTa OVK e'lvat Hyov<rw a>..A a 8oKe'iv e'lvat.
trW� oiJv av 'TlS aVToV� lrrro A.6.{3ot /LOvov TD alaf}TJTOv
304
MELISSUS
b
But Aristotle, as is his custom, here too has formulated his
response considering the appearance of the words, taking
care not to mislead his more superficial [scil. readers] . Yet
those men [i.e. Parmenides and Melissus] accepted two
kinds of existence, the one of what really is, the intelli
gible, and the other of what comes to be, the percepti
ble, which they did not think they had to call "being" in
the simple sense, but rather "seeming to be" [cf. PARM.
R52 ] .
But Melissus [ . . . cf. R20] has expressed his opinion on

these questions [scil. the double existence] [ . . . ] in the
following statements. For having said that what is is one,
ungenerated, immobile, and not separated by any void,
but as a whole full of itself, he continues, [ . .
. D11].
=
d
Therefore he [i.e. Melissus] has clearly explained the rea
son why they say that the sensibles are not but seem to
be. Therefore how could one suppose that they [i.e. Par
menides and Melissus] think that only the perceptible
exists?
305
Simplicius Disputes Alexander's Reading of

Fragment DlO (R23)
R23 ( � DK) Simpl. In Phys.

a p. 1 10.20-26
[ . . . 016] W<; 1'�11 Kara 1'0'1TOIJ KLvYJ<TW avatpOVIJTO<;
=
TOV MEAL<T<TOV µ,6VYJll, ov µ,�v Kat 1'�11 aAAOLW<Ttll,

ovrw<; '1TOtE'irnt r�" it�YYJ<TW ota ro V'1To rov 'Apt<rro
r€>..ov<; EipYJµ,€11011 TO E'1TEt7'a aAAOLW<Tt<; Ota Tt OVK &v
ELYJ. Eµ,ot OE OOKEl <TV/1-1TEpaw6µ,evo<; 0 M€At<T<TO<; Ta
'1T€pt TOV 0111'0<; EipYJµ,€va, on ay€11YJTOll Kat a[Owv Kat
a1TEtpov Kat �II Kat oµ,owv, EK TOVTWIJ Kat 1'08 aAAa<;
'1TU<Ta<; Ktll�<TH<; Ta<; '1TEpt 1 7'�11 y€11E<Ttll acf>atpe'iv a'1TO
TOV 0111'0<; [ . ] .
. .
l 11'ept ed. Ald. : 11'apa mss.
h p. 1 1 1 . 1 1-19
on OE ovx w<; 0 'A>.. €tav0po<; �KOV<TEll, OVTW<; Y/ a'1TO
OEitt<; 1TpoY,A.0Ev EK mu ro Kwovµ,Evov 7) Ota 1TA�pov<;
oc/>EtAEtll KWEt<TBat 7) Ota KEIJOV, a)\)\' on oe'i avro TO
fJv '1TAi/pE<; Elvat, OYJAO'i Kat o EvOYJµ,O<; A.€ywv [Frag. 42
Wehrli] "aKLllYJTOll OE o� '1TW<;; 7) on '1TAi/pE<;; 1TAY,pe<; 0€,
on OVK E<rnv1 U'1TEtpov KEIJOV µ,er€xov." aA.A.' E'1TEt0�
Kllv apxaw1TpE1TW<; a)\)\' OVK a<racf>w<; ravra Kat 0
M€A.t<r<ro<; lypmpE, 1TapaKEt<r0w Kat avra ra apxa'ia
ypaµ,µ,ara 1Tpo<; ro ovva<rOat rnv<; evrvyxavovra<;
306
MELISSUS
Simplicius Disputes Alexander's Reading of

Fragment Dl O (R23)
R23 ( "# DK) Simplicius, Commentary on Aristotle's
Physics
a
[ . . . ] Since he [i.e. Alexander] thinks that Melissus abol

ishes only motion according to place and not change as
well, he develops an interpretation on the basis of what
Aristotle says ("Then why would there be no alteration?")
[cf. RIO] . But to me it seems that Melissus, in concluding
what he has said about what is, viz. that it is ungenerated,
eternal, unlimited, one, and similar, on the basis of these
determinations denies to what is all the other motions as
well that concern generation [ . . . ] .
h
The fact that, contrarily to what Alexander understood [ cf.
p. 1 10. 13-10] , the demonstration proceeded not from the
fact that what moves ought to move either through what
is full or through a void, but that it is necessary that what
is be itself full-Eudemus makes this clear too when he
says, "And why is it immobile? Is it not because it is full?
But it is full, because there is not anything unlimited that
participates in the void." But since Melissus too has writ
ten these things quite clearly, even if in an archaic manner,
I shall cite these ancient writings themselves, so that read-
1 EU-TtV DF: EU-Tat E
307
aKpt/3EaTEpov<; yivEa()ai KptTOS TWV 7TpoacpvEaTEpwv

EfY)y�aEwv. AEYH 8' oilv o Ml.A.iaao<; ovTw<; Ta 7TpOTE
pov elpYJµ,l.va avµ,7TEpaivoµ,Evo<; Kat ovTw<; Ta 7TEpt Tij<;
Kiv�aEw<; E7Taywv [ . . . DIO] .
=
Doxographical Inflections and

Deformations (R24-R28)
Cosmologization of the One-All (R24)
R24 Aet.
a (28 A29) 1.24.1 (Ps.-Plut.) [7rEpt yEvEaEw<; Kat cp()op8s]

ITa.pµ,Evi8YJ<; Ml.A.iaao<; Z�vwv avfipovv YEVEG"W Ka.t
cp()opav 8ia TO VOJLl,EW TO 7TUV aKlVYJTOV.
b (28 A36) 2.4. 1 1 (Stob.) [Et eµ,ifivxo<; 0 Koaµ,o<; Ka.t

7Tpovoiq. 8wtKOVJLEVO<;]
SEvocpaVYJ<;, ITa.pµ,Evi8YJ<;, Ml.A.iaao<; ayEVYJTOV Ka.t ai-
8wv Ka.t acp()apTOV TOV Koaµ,ov.
c (28 A36) 2.1.2 (Stob.) [7rEpt Koaµ,ov]

[ . . . ] ITapµ,Evi8YJ<;, Ml.A.iaao<; [ . . . ] lva Tov Koaµ,ov.
d (< A9) 1.3.14 (Theod. Cur. 4. 8) [7rept apxwv]

Ml.A.iaao<; [ . . . ] TTJV [ . . . ] 7Ta.pa8o()E�aa.v 8i8aaKaAia.v
aK�pa.TOV OVK Er�PYJG"EV' U7TEtpov yap o-DTo<; ec/JYJ TOV
Koaµ,ov, EKEivwv cpavTwv 7TE7Tepaaµ,l.vov.
308
MELISSUS
ers can judge with greater precision which interpretation

is the more appropriate one. This then is what Melissus
says in conclusion of his earlier statements, adding what
he has to say about motion as follows: [ . . . = D IO] .
Doxographical Inflections and

Deformations (R24-R28)
Cosnwlogization of the One-All (R24)
R24 Aetius
a (28 A29)
Parmenides, Melissus, and Zeno abolished genesis and
destruction because they thought that the whole is im
mobile [= PARM. R28] .
b (28 A36)
Xenophanes, Parmenides, Melissus: the world is ungener
ated, eternal, and indestructible [= PARM. R34].
c (28 A36)
[ . . . ] Parmenides, Melissus: [ . . . ] the world is one.
d (< A9)
Melissus [ . . . ] did not preserve in its purity the teaching
that had been transmitted [scil. by Parmenides] to him.
For he said that the world is unlimited, while they said that
it was limited [cf. PARM. R36] .
309
e (< 64 AlO) 2 . 1 .6 (Stob.) [7rept Kocrµ,ov]

[ . . . ] MDucrcro<; ro fLEV 7Tav a7Tetpov, rov OE Kocrµ,ov
7TE7Tepav8ai.
R25 (Al2) Epiphan. Pan. 3.2.9.12

MD1.tcrcro<; [ . . . ] €v ro 7Tav l<f>YJ e'lvai, fLYJOEv OE f3i/3awv
imapxELv rfi <f>vcret, a.\.\a 7TaVTa ElVat </>Oapra EV ov
vaµ,EL.
R26 (Al3) Aet. 1.7.27 (Stob.) [rt<; o Bea<;]

MeAtCTCTO<; Kat Z1jvwv TO EV Kat 7Tav KUL µ,6vov atOWV
Kat U7TEtpov.
R27 ( < Al) Diog Laert. 9.24

.
[ . . DI 7] a.\A.a Kat 7TEpt Oewv EAeye µ,� oe'iv U7TO

. =
</>atvecr8ai· µ,� yap Elvat yvwcrtv avrwv.
310
MELISSUS
e (< 64 AlO)
[ . . . ] Melissus: the whole is unlimited, but the world is
limited [cf. DIOG. Rl6].
R25 (Al2) Epiphanius, Panarion

Melissus [ . . . ] said that the whole is one, and that nothing
stable exists by nature, but that everything is corruptible
in potential.

R26 (Al3) Aetius
Melissus and Zeno: [scil. god is] one and all, and only he
is eternal and unlimited.

But he also said about the gods that it is necessary not to
make a pronouncement, for we do not have knowledge
about them. 1
1 This statement has no echo in the surviving fragments, and
its content is suspect.
311
R28 ( < A6) Gal. In Hipp. Nat. horn. 1.3 (p. 17.20-25
Mewaldt)
[ . . . ] TOJJ 8€ M1:.\icrcrov .\6yov opBovcrw Y,yovµi.vov µev
�v 1:lva.i Ka.£ a.vTov Tovro, ov µ.Y,v EK Twv ncrcrapwv y'
EJJ Tt TOVTWV, rUpoc; KU.l yfjc; v8a.TO<; TE Ka.t 7TVpoc;. EOtK€
8€ 0 dv.Y,p oi'lTo<; EVVOYj<Ta.t µev 1:lva.i Ttva. ovcria.v KOt
vryv, V7Tof31:f3.\riµ€.vriv TOL<; TE<T<Ta.pcri crroix1:foic;, dy€.v
VYJTOV TE Ka.£ acf;Ba.prov, -r)v oi µ1:T' U.VTOV 'v.\riv' EKU
A€<Ta.JJ, ov µ.Y,v 8iripBpwµ€.vwc; ')'€ 8vvriBY)va.i TOVTO
8ri.\wcra.i. Ta.VTYJV 8' oiiv a.vT.Y,v T.Y,v ovcria.v ovoµa,Et
' .., ' ' ,..,
TO EV KU.t TO 7TU.JJ.
R29 ( > Bll) Palaeph. lncred. , pp. 1.9-2.3 Festa

ocra. 8€ ef8ri Ka.t µopcf;a.i elcri .\1:y6µ1:va.i Ka.£ yevoµeva.i
TOT€, a.t VVJJ OVK elcri, Ta TOta.vTa. OVK E')'EJJ€TO. Et yap
7TOTE Ka.t aAAOT€ E')'EJJETO, Ka.t WV TE yiveTa.t Ka.£ a.iiBic;
E<TTa.t. de£ 8€ f!ywye E7Ta.tvw wvc; crvyypa.cf;Ea.c; M€.\icr
crov Ka.£ Aa.µi<TKOJJ TOJJ !aµwv EV apxii .\€.yovTa.<;
"f!crnv & E')'EJJ€TO vvv Ka.£ < det>1 E<TTa.t."
1 viJv KaL < d.eL> Kranz: KaL vVv mss.
312
MELISSUS
R28 ( < A6) Galen, Commentary on Hippocrates' On the

Nature of Man
[ . . . ] They [i.e. the monist philosophers] justify the argu
ment of Melissus, who himself too thought that only one
thing exists, but not one of these four, air and earth, water
and fire. It seems that this man thought that there exists
a certain common substance underlying the four ele
ments, ungenerated and indestructible, which his succes
sors called 'matter,' but that he was not able to show this
in an articulate manner. Hence he calls this substance it
self the one and the whole.

R29 ( > B l l ) Palaephatos, Incredible Stories
All the kinds and forms [scil. of monsters] that people
say existed once but now do not exist-in fact these have
never existed. For if they existed at some other time, they
still exist now and will exist later. For my part, I always
praise the authors Melissus and Lamiscus of Samos who
said at the beginning, 'What has come to be exists now
and <always > will exist."
313
An Aphorism Attributed to Melissus in

Syriac (R30)
R30 (cf. Bl2) Studia Sinaitica 1 , p. 34

�.<lo �l �;.,, � .h. ..Or<' __,,, � . i::::'> r<' l "'cunJ..::,,
r<l� liu:o �l'i :u . rd..:..z. l r<'lno.<bo r<'h.. 'i or<'l r<'icn= . 2 �
�r<' �omo . � r<'ln=o liu:o en� �o �lno . ..C:..... l
ml ln'\i � �:\> rdl r6.r<' ..C:.ilncu ....=
.._ l �cn.. ln:i .:?" r<'�o
rdl r<'�l � r<'� ....eunil
.._ .,p_s .<lo -....?cn.. ln &:=
.l� .l1r< -....?"""""- -....? m..::>.i'.::w ml �ln'i=o :Ul -....? = �)n:,,
.<lo in.,,, � �l �;,,, ,... :u 1'6... a :u �lcT.i.<»o -....? = .%.,:a, .<lo
·"'�
C = Cambridge univ. libr. Add. 2012, fol. l 75v, Wright, cat.

p. 538
S Monastery of Saint Catherine on Mount Sinai, Syr. 16, fol.
=
147v
2 .<.r.u:c:. C r<!..» S
314
MELISSUS
An Aphorism Attributed to Melissus in

Syriac (R30)
R30 (cf. Bl2) From a Syriac collection of Greek sayings
Melissus said, "I am deeply troubled by people's futile
efforts. They exhaust themselves by staying awake at night
for arduous journeys. They voyage through sea storms,
and are tossed up and down, hanging between life and
death. As strangers, they stay far away from their homes
to amass money, although they do not even know who will
inherit their money when they die. Yet they do not desire
to acquire the glorious treasures of wisdom, of which they
cannot be robbed: they can bequeath it to their friends, it
accompanies them to the Underworld, and it is never away
from them. Intelligent people testify to this by saying, 'The
wise man has died, not his wisdom."' 1
1 Translated from the French translation by Henri H ugonnard
Roche; revised by Peter E. Parmann.
315
2 2 . E M P E D O C L E S [ E M P. ]
Empedocles was born in Agrigentum (in Greek, Acragas)

in Sicily. He belonged to a rich and illustrious family. Ac
cording to the chronographer Apollodorus of Athens, he
was forty years old in 444/43, the date of the foundation
of the colony of Thurioi, for which Protagoras wrote the
constitution (cf. PROT. Pl2). This is a construction, but
it is the only element we have available, together with
Aristotle's indication that he died at the age of sixty, to
establish his dates of birth and death at 484/83-424/23. It
is not entirely impossible that Empedocles had a more
extensive literary production, but the numerous surviving
fragments all derive from two works known in antiquity
under the titles On Nature (the title is doubtless not orig
inal, cf. ALCM. D2) and Purifications.
Two questions, which involve the presentation of his
texts no less than the interpretation of his thought, domi
nate the scholarly discussion on the work of Empedocles.
The first is whether the two transmitted titles corre
spond to two distinct works or refer to one and the same
poem. Some scholars, relying essentially on the synthetic
presentation that (Ps.-?) Hippolytus provides for Emped
ocles in his Refutation of All Heresies (R89), have em
braced the hypothesis of a single poem, which seemed to
receive support from the discovery, in fragments of a pa-
317
pyrus unknown before 1999, that two verses generally at

tributed to the Purifications are found in a practically
identical form in an evidently cosmological context
(D34. l-2 D76.5-6). But these grounds are not com
=
pelling, ifwe accept that the narrative about the origin and
structure of the cosmos-from the heavens down to ani
mals and plants, in the tradition going back to Anaxi
mander-entertained relations of homology with a narra
tive of moral and religious orientation that reconfigured
the traditional mythical theme of the punishment of guilty
divinities and the Pythagorean doctrine of transmigration.
In such a perspective, there is nothing surprising about
textual echoes that can extend to the reiteration of whole
verses, especially given that the repetition of verses or of
groups of verses, identically or with slight variations, is a
characteristic trait of Empedocles' style. As for the pos
sible doubt, which remains, concerning the attribution of
this fragment or that one to the one poem or the other,
this does not constitute an argument against their distinc
tion in principle. Besides, it is striking that Aristotle is
interested only in Empedocles' physical narrative and says
nothing at all about his eschatological views, while we owe
our knowledge of this latter aspect essentially to citations
by authors of a Platonic orientation, where this doctrine
plays an important role. In choosing to present in section
D the fragments of the Purifications before those of the
poem on nature-following some other editors, like Man
sfeld!Primavesi, but contrarily to DK-we wish to suggest
a certain precedence, in Empedocles' thought, of the
ethical dimension over the physical doctrine-a dimen
sion that is visible in the physical poem itself, where the
history of the world is directed by the two antagonistic
318
E MPEDOCLES
forces o f Love and Strife-without this entailing any hy

pothesis about the chronology of the composition of the
two poems.
The second question is that of reconstructing what is
called Empedocles' 'cycle'-that is, the number, nature,
and duration of the different stages that lead from the
total domination of Love (or of Strife ) to the total domina
tion of Strife (or of Love)-a question itself connected
with the question of knowing whether Empedocles envi
sioned a double zoogony, indeed a double cosmogony, cor
responding to each of the two parts of the cycle. The data,
difficult and contested, go rather in the direction of a
double genesis and a double destruction (see in particular
the beginning of D73); recently discovered scholia to
Aristotle make it possible even to speculate on the dura
tion of the different phases implied (D84b2, Rl3b2). But
were these two geneses of a different nature? In spite of
various attempts, it does not seem possible to distribute
the known fragments to the one rather than to the other,
and Aristotle says explicitly that Empedocles "omitted"
the genesis under Love (D83). The consequences that can
be derived from this dissymmetry between the principal
program and its effective realization are doubtless impor
tant, but cannot be discussed here.
B I B LIO GRAPHY
Editions and Commentaries
J. Bollack. Empedocle, 4 vols. (Vol. 1 , Introduction a
l'ancienne physique; vol. 2, Les Origines. Edition cri-
319
tique; vol. 3, Les Origines. Commentaires 1 et 2) (Paris,

1965-- 1 969; repr. 1992).
B. Inwood. The Poem of Empedocles: A Text and Transla
tion with an Introduction (Toronto, 1992; 2nd ed. 2001).
A. Martin and 0. Primavesi. L'Empedocle de Strasbourg
(P. Strasb. gr. Inv. 1665-- 1 666) ( Strasbourg, 1999).
0. Primavesi. Empedokles, Physika 1 (Berlin-New York,
2008) .
T. Vftek. Empedokles, II. 7lomsky (Prague, 2006).
Studies
D. O'Brien. Empedocles' Cosmic Cycle. A Reconstruc
tion from the Fragments and Secondary Sources (Cam
bridge, 1969).
0. Primavesi. "Empedokles," in H . Flashar, D. Bremer, G.
Rechenauer, eds., Ueberweg. Grundriss der Geschichte
der Philosophie. Die Philosophie der Antike. Bd. 1/2
Friihgriechische Philosophie (Basel, 2013), pp. 668-
739.
O U TLI N E O F T H E C H APTE R
p
Chronology (Pl-P6)
Origin (P7)
Family (P8)
Lover (P9)
Philosophical Genealogy (P10-P15)
Pythagoreans . . . (P10-P12)
. . . Parmenides . . . (P13)
320
E M PE D OCLE S
. . . and Others (Pl4-Pl5)

The Thaumaturge (P1 6-Pl 7)
Democratic Tendency (P18-Pl9)
Wealth, Bearing, and Character (P20-P23)
Doctor and Orator? (P24)
Lost Works? (P25-P26)
Apothegms (P27-P28)
The Death of Empedocles (P29)
Honors (P30-P31)
D
Two Poems of Empedocles: The Testimonia (Dl-D3)
Purifications (D4-D40)
Proem (D4-D5)
Communication of the Truth and Access to Divinity
(D6-D9)
The Punishment of Guilty Divinities (D10-D12)
The Transmigrations of Living Beings (D13-D20)
The World of Opposites (D21-D24)
The Reign of Cypris (D25-D26)
The Rule of Life (D27-D35)
The Different Forms of Excellence (D36-D40)
Among Animals and Plants (D36-D37)
Among Humans (D38-D40)
One Extraordinary Man (D38)
Varieties of Human Excellence (D39)
The End of the Purifications? (D40)
The Poem on Nature (D41-D256)
Programmatic Statements (D41-D43)
The Form of Empedocles' Poem (D44-D47)
Ontology (D48-D55)
Being (D48-D50)
321
Mixture, Birth, and Death (D51-D55)

The Four Elementary Roots and the Two Fundamen
tal Powers (D56-D65)
The Operation of the Two Fundamental Powers: Uni
fications and Affinities (D66-D72)
The Alternation of Becoming (D73-D86)
Remains of the Original Sequence of the Poem
(D73-D74)
Three Reprises (D75-D77)
Testimonia on the Alternation and the Cycle
(D78-D86)
Episodes of the History of the World (D87-D112)
The God Sphairos (the Spherical) (D87-D93)
Strife Ruptures Sphairos (D94-D95)
The State of the World After Strife Ruptures
Sphairos? (D96)
The Stages of the Cosmogony (D97-D1 12)
Initial Disorders (D98-D100)
Places and Exchanges of Places (D1 01-D1 12)
Cosmology (D113-D148)
Limits and Orientation of the World (D1 13-Dl l 4)
Sky and Earth (D1 15-D120)
The Heavenly Bodies (Dl21)
The Sun (D122-D133)
Nature of the Sun (D122-D125)
The Sun and Its Course (D126-D130)
The Night (D131)
The Solar Eclipse (D132-D133)
The Moon (D134-D142)
Nature and Shape of the Moon (D134-D135)
Distance of the Moon (D136-D137)
322
E M PE D OCLE S
Light of the Moon (D138-D141)

A Limit between Two Worlds? (D142)
Atmospheric Phenomena (D143-D146)
The Sea (D147)
Why Does the Magnet Attract Iron? (D148)
Genesis and Structure of Living Beings (D149-D256)
The Stages of Phylogenesis (D149-D151)
Wandering Parts and Monsters (D152-D156)
The First Birth of Humans (D157-D158)
The Stages of Ontogenesis: Reproduction and E1r1r
bryology (D159-D188)
Menstruation and the Female Reproductive
Organ (D159-D1 61)
Sexual Union (D1 62)
The Development of the Embryo (D163-D184)
Nourishment of the Embryo (D163)
Formation of lts Parts (D1 64-D169)
First Respiration (D1 70)
Determination of the Sex of the Embryo
(D1 71-D1 76)
Other Anatomical Features (D1 77)
Viability (Dl 78-Dl 79)
Resemblances (D180-D182)
Anomalies (D183-D184)
Sterility of Mules (D185-D186)
Two Probable References to the Reproduction
of Plants and Fishes (D187-D188)
Physiology of Living Beings (D189-D256)
Parts and Secretions (D189-D200)
Blood and Flesh (D1 90-D1 91)
Bones (D192-D193)
323
Tears (D194)
Other Parts (D1 95-D200)
Functions (D201-D244)
Respiration (D201-D202)
Nutrition and Growth (D203-D205)
Sleep and Death (D206)
Sensation and Thought: The General Prin
ciple (D207-D212)
Vision (D213-D225)
The Configuration of the Eye and the
Mechanism of Vision (D213-D221)
Colors (D222-D224)
Mirrors (D225)
Hearing (D226-D228)
Smelling (D229-D232)
Taste and Touch (D233-D234)
Pleasure and Pain (D235-D236)
Thought (D237-D244)
Plants (D245-D256)
The End of the Poem on Nature? (D257)
Two Corrupt Texts (D258-D259)
R
The Philosopher-Poet (Rl-R4)
Empedocles and Rhetoric (R5)
The Earliest Mention of Empedocles (R6)
Empedocles in Plato (R7)
An Aristophanic Parody of Empedocles' Phylogenesis
of Human Beings (R7)
A Parallel with Heraclitus (D78, DOX. T4)
Criticisms by Aristotle and the First Peripatetics (R8-
R25)
324
E M PE D O C L E S
Comparison with Anaxagoras (ANAXAG. D95e)

The Elements Ought to Generate Each Other (R8)
The Elements Ought to Have Indivisible Parts (R9-
R10)
What Is the Cause of Motion? (Rl l-R13)
Why Is the Earth Immobile? (R14)
Heaviness and Lightness (R15)
Light (R16)
Plants and Fruits (R1 7-R18)
Animal Physiology (R1 9-R23)
Theory of Sensation (R24-R25)
The Handbook of Aetius: Examples of Summaries
Marked by Various Later Philosophical Problematics
(R26-R30)
Empedocles Among the Epicureans (R31-R35)
Lucretius' Praise (R31)
A Positive Use of One Verse of the Purifications (R32)
Two Criticisms . . . (R33-R34)
. . . and Plutarch's Reply to a Third One (R35)
A Lost Latin Poem on Empedocles (R36)
Empedocles Among the Skeptics (R37-R39)
Mockery by Timon of Phlius (R37)
A Radical Skeptical Interpretation (R38)
A Criticism: Humans and Animals (R39)
The Stoic Reception (R40-R42)
Explicit Traces (R40-R41)
Implicit Traces (R42)
The Pythagorean-Platonic Tradition (R43-R67)
Empedocles and Pythagoras (R43)
Pythagorizing Appropriations of Lines of Empedocles
(R44-R45)
325
EARLY GRE E K P H I L O S O PHY V
A Justification, Possibly of Pythagorean Origin, for

Empedocles' Claim to Be a God (R46)
The Exile of the Daemons as the Tribulations of the
Soul (R47-R55)
Cavern and Meadow (R56-R57)
The Bursting of the Sphere as the Fall (R58-R61)
Empedocles and Vegetarianism (R62-R65)
A Mention of Empedocles' Daemons in a Discussion
about Oracles (R66)
A Humorous Application of the Exile of the Daemons
(R67)
Empedocles in Simplicius (R68-R79)
The Transmission of the Fragments of Empedocles:
Some Examples (R68-R70)
Replies by Simplicius to Aristotle and the Peripatetics
(R71-R75)
Simplicius' Own Interpretation (R76-R79)
Empedocles in Christian Authors (R80-R89)
The Quasi-Christian Empedocles of Clement of Alex
andria (R80-R85)
Empedocles as a Pagan (R86-R89)
Criticisms of Metempsychosis (R86-R87)
Empedocles in the Refutation of All Heresies
(R88-R89)
The Gnostic Empedocles of Marcion and His
Disciples (R88)
The Presentation of Empedocles' Doctrine in
the Refutation of All Heresies (R89)
Allegorical Interpretations (R90-R100)
Disparate Interpretations of the Names of the Ele
ments in D57 (R90-R92)
Other Allegories Relating to Divinities (R93-R97)
326
E M PE D O C L E S
A Categorial Interpretation of Empedocles' Cycle

(R98)
An Allegorical Interpretation of an Obscure Fragment
(R99)
An Obscure Interpretation, or a Confusion? (RlOO)
Empedocles in the Literature of the Imperial Period
(R1 01-R1 03)
A Parody (RlOl)
Eros in the Rhetoric of Wedding Speeches: Empedo
clean Inspiration? (R102)
A Poetic Doxography (R103)
Two Pseudepigraphic Poetic Compositions (R1 04-R105)
Empedocles in The Assembly of Philosophers (Rl 06)
327
E M PEDOCLES [ 3 1 DK]
Chronology (Pl-P6)
PI (< Al ) Diog. Laert. 8.74

�Kµ,a'E OE Kara T�V TETapTYJV KaL oyOOT/KO<TT�V
'OA.vµ,maoa.
P2 (cf. A9) Eus. Chron. (= Hier. , p. 1 1 1 .20)

[Ol. 81] Empedocles et Parmenides physici philosophi
notissimi habentur.
P3 (< Al) Diog. Laert.

a 8.52
0 OE (T�v>1 µ,iav KaL E�OOP,T/KO<TT�V 'O"A.vµ,maoa VEVl
KT/KW<;
KEAT/Ti TOVTOV 7Ta7T7ro<;2 1jv oµ,wvvµ,o<;
w<rB' aµ,a Kat3 TOV xpovov V7TO TOV A7ToA)wowpov <TT/
µ,aivi:<rBai [FGrHist 244 F32a] .
328
E MPEDOCLES
Chronology (Pl-P6)
PI ( < Al) Diogenes Laertius
He reached maturity during the 84th Olympiad [ 444140 =
BC].1
1 444 is the date of the foundation of Thourioi; cf. P6.
P2 (cf. A9) Jerome in Eusebius, Chronicle

[01. 81 456/52] Empedocles and Parmenides, natural
=
philosophers, are considered very celebrated.
P3 (< Al) Diogenes Laertius

a Apollodorus' indication
The one [scil. the Empedocles] who was victorious at the

7lst Olympic games [ 496]
=
in the horse-race was his grandfather, of the same

name,
so that at the same time Apollodorus also indicates the
chronology.
1 <ri,v> Cobet 2 1Tavrw<; mss., corr. Karsten

<rnvrov> Jacoby
329
b 8.51
AEy€t i3€ Kat 'Eparo<rfHvri<> ev ro'ii; 'OA.vµ.7TwviKat<;
[FGrHist 241 F7] rTiv 7TpWT'T}V Kat €(380µ.'T}KO<TrTiv
'OA.vµ.mai3a V€VLKTJKEvai rov rov Mfrwvo<; 7Tar€pa,
µ.apropi xpwµ.€VO<; 'Apt<TTOTEAH [Frag. 71 Rose].
P4 (< A6) Arist. Metaph. A3 984al l-12

'Avatay6pa<; i3€ o KA.a,oµ.€vw<; rfi µ.ev TJAtKiq. 7rp6n
p0<> &v rowov [ . . . cf. ANAXAG. R8] .
P5 ( < Al) Diog. Laert.

a 8.73
V<TTEpov i3€ Sia nva 7Tavr/yvptv 7Topev6µ.evov fo' aµ.a
tTJ<> wi; eli; Me<r<r'ljv'T/v 7T€<rav Kat rov µ.'T}pov KAa<rai·
vo<r'lj<ravra i3' EK rovrov reA.evTij<rai frwv E7TTa Kat
€(380µ.'ljKovra.
b 8.74
7Tep£ i3€ rwv f.rwv 'Api<rror€ATJ<> i3iacf>€perai· cf>TJ<rL yap
[ Frag 71 Rose] EK€tVO<; et'ljKOVTa f.rwv avrov TEAEVTij
.
CTat• ol 0€ Evvia KaL EKaT6v.

'A7ro>..A 6i3wpo<; i3' o ypaµ.µ.anKo<; ev ro'i<; XpovtKOl<;
cf>TJ<rtv wi; [FGrHist 244 F32a]
330
E M P E D O C LE S
h Eratosthenes' indication
Eratosthenes, invoking the testimony of Aristotle, also
says in his Olympic Victors that the father of Meton [i.e.
Empedocles' grandfather] had won in the 7lst Olympics
[= 496] .
P4 ( < A6) Aristotle, Metaphysics

Anaxagoras of Clazomenae, who was earlier in age than
him [i.e. Empedocles] [ . . . ] .
P5 ( < A l ) Diogenes Laertius

a
Later, when he was traveling in a carriage to Messina for

some festival, he fell and broke his thigh. He became ill as
a result of this and died at the age of seventy-seven years.
h
But Aristotle differs about the age; for he says that he died
at sixty years. Others say at 109 years. 1
1 Like his disciple Gorgias according to Apollodorus (cf.
GORG. P25).

Apollodorus the grammarian says in his Chronology,
331
�v µ,f.v Mfrwvo> vio>, Et> 8€ 0ovpfov>

UVTOV V€W<TTt 7TUVT€AW> €.KTL<TfLEVOV>
<o>1 I'AaVKO> €1.. (Niv </>TJ<Ttv.
EUJ' tmo(36.s-
oi 8' t<TTopovvTE> w> 7TE</>ruyw> o'tKo(hv2
Et> T<L> !.vpaKov<Ta> fLET' €.KEivwv €7ToAeµ,EL
7TpO> TUS 'A.O�va> ayvoEtV TEAEW> eµ,oi3
8oKov<Tw :;, yap ovKfr' �v :;, 7TavTEAw>
V7TEPYEY7JPUKW>, 07T€p ovxt4 <f>aivETaL.
1 < o > Cobet 2 otKo8Ev 7TE<f>evyw<; mss.: transp. Meineke
3 1Tpo> Ta<; 'A8�va<; ayvoetv TEAEW> <e>µm Bahnsch: 7rpo> Tov<;
a871vaiov<; 'TEAEw<; ayvoetv /W< mss. 4 ov mss., corr.
Meineke
Origin (P7)

OTL 8' �v AKpayaVTtVO> €.K "!.iKEALa>, UVTO> evapxoµ,E
VO> Twv Ka8apµ,wv </>ricrw [ . . . D4. l-2a] .
=
Family (P8)

a 8.51
'Eµ,7TE8oKA7j>, w> <f>ricrw '17T7T6(3oTO> [Frag. 15 Gigante] ,
Mfrwvo> � v vio> TOV 'Eµ,7TE8oKAeov>, AKpayavT'ivo»
332
E MPEDOCLES
H e was Meton's son, but Glaucus says

He came to Thourioi,
Which had just been founded. [ 444]
=
And then somewhat later,

Those who report that he was exiled from his
homeland
To Syracuse and fought together with them
Against Athens seem to me to be completely
Ignorant. For either he was no longer alive or else
had
Become extremely old, which does not seem to have
been the case.
Origin (P7)
That he came from Agrigentum in Sicily, he himself says
at the beginning of the Purifications: [ . D4. l-2a] .
. . =
Family (P8)
a
Empedocles, according to Hippobotus, was the son of
Meton, the son of Empedocles, and came from Agrigen-
333
TO S' avTO KaL Tiµaw<; €.v TfJ 11"EVTEKaiSeKaTY/ TWV

'l<TTOptWV <'tJyet 7rpO<rt<TTOpwv>1 €7rt<r7JµOV avSpa ye
/'OVEVaL Tov 'Eµ7reSoKA.ia Tov 11"a11"7rov Toil 7roi71Tov
[FGrHist 566 F26b]· aHa KaL "Epµm11"0<; Ta avTa
TOVT<fi rp71a-iv [Frag. 25 Wehrli] oµo[w<; KaL 'HpaKAeiS71<;
€.v Tip Ilept voa-wv [Frag. 76 Wehrli] , on A.aµ7rpa<; i}v
olKia<; t'11"11"0Tporp71Korn<; Toil 11"a11"11"ov.
1 < AEYH 11'po<ruTTopwv> Diels
b 8.53
"2.aropo<; SE €v Tot<; Bfot<; <f>71a-tv [Frag. 12 Schorn] on
'Eµ7reSoKA7j<; vio<; µEv i}v 'Etawfrov, KaTEAt7rE SE KaL
avTO<; VtOV 'EtatvETOV.
c 8.53
T71A.avy71<> S' o ITvOayopov 7ra'i<; €.v TfJ 7rpo<; <PiA.6A.aov
fota-rnA.fi rp71a-t Tov 'Eµ7reSoKAEa 'Apxivoµov etvai
vi6v.
d 8.53
€.yw SE eilpov €.v To'i<; 'T7roµvr',µaa-i <Paf3wp[vov [Frag.
56 Amato] on [ . . . ] aSeA.<f>ov ea-xe KaHtKpaTtS71v.
334
E MPEDOCLES
tum. Timaeus <says > the same thing i n the fifteenth book
of his Histories, <adding> that the poet's grandfather Em
pedocles had been a famous man; and Hermippus too says
the same thing as he does, as does Heraclides in his On
Illnesses: that he came from an illustrious family and that
his grandfather raised horses.
b
Satyrus says in his Lives that Empedocles was the son of
Exaenetus, and that he himselfleft a son named Exaenetus.
Telauges the son of Pythagoras says in his letter to Philo

laus that Empedocles was the son of Archinomus.
d
I myself [i.e. Diogenes Laertius] found in the Merrwirs of
Favorinus that Empedocles [ . . . ] had a brother named
Callicratides.
335
Lover (P9)
P9 (< Al) Diog. Laert. 8.60-61

�v 8' o Ilav<ravias-, ws- </>TJ<Ttv 'Apt<TTL7T1TOS" [IV A 158
G2 ] Kat °!.aTVpos- [Frag. 14 Schorn] epwµ€vos- aVTOV, i[i
8ii Kat Ta IIE:pt <f>v<rews- 7rpoc:r1T€</>wvriK€v ovTws-· [ . . .
=
041 ] .
Philosophical Genealogy (P1 0-Pl5)

PIO ( < Al) Diog. Laert. 8.54

aKov<rai 8' avTov IIv0ay6pov Tiµaws- Sia Tijs- €varris
i<TTop€Z [FGrHist 566 F l 4 ] , AEywv on Karnyvw<r0ets
E71't A.oyoKAo1Tiq. Ton [ . . . ] Twv A.6ywv eKwAvOri µeT
EXEtv. µeµvij<rOai 8E Kat avTov IIv0ay6pov AEyovrn·
[ . . . 038.1-2] · oi 8E TOVTO els- Ilapµevi8riv avTOV
=
AE')'HV ava</>Epovrn. l
i oi Se . . . avarf>epovrn om. F
Pll (< A8) Eus. PE 10. 14.15
Pl2 ( < Al) Diog. Laert. 8.55

</>YJ<TL 8E NeavOris- [FGrHist 84 F26] on µEXP' <l>iA.oA.aov
Kat 'Eµ7T€8oKAEovs- EKotvwvovv oi IIvOayopiKot TWV
336
E MPEDOCLES
Lover (P9)
Pausanias, as Aristippus and Satyrus say, was his beloved;
it is to him that he has addressed his On Nature as follows:
[ . . . D41 ] .
=
Philosophical Genealogy (P10-P15)

PIO ( < Al) Diogenes Laertius
Timaeus reports in his ninth book that he [i.e. Empedo
cles] studied with Pythagoras, and says that then, having
been caught plagiarizing, he was forbidden [ . . . ] from
participating in the discussions; and that he himself men
tions Pythagoras when he says [ . .. D38. l-2]. But some
=
people think that he says this with reference to Par

menides.
PU ( < AB) Eusebius, Evangelical Preparation

Empedocles was a student of Telauges [ . . . ] .
Pl2 ( < A l ) Diogenes Laertius

Neanthes says that until Philolaus and Empedocles, the
Pythagoreans shared their teachings among themselves.
337
>.6ywv. E7'/'Et 8' avro<; Sia ri/<; 7'/'0t7}a-Ew<; EDr11w a-iwa-Ev

avra, v6µ,ov UJEvro JLT/DEVL JLETaDwa-ELV E7'/'07'/'0t<{J. [ . ]
. .
rivo<; JLEVTOL YE avrwv 1)KOVO-EV 0 'Eµ,7TEDOKAi/<;, OVK

El7TE' rY,v yap 7TEptc/JEpoµ,EvT/v 7Tpo<; «I>i>.6>.aov >1 TT/
>.avyov<; Ema-ro>.Y,v on rE µ,ErEa-xEv '17T7Taa-ov Kat
Bporivov, µ,Y, Elvai &b6ma-rov.
1 «l>t}H)Aaov > Roeper ex §53
. . . Parmenides . . . (P13)

o DE 0Eoc/Jpaa-ro<; ITapµ,i:vi8ov cPT/O-L [Frag. 227B
FHS&G] 'T/AwrY,v avrov YEVEa-Oai KaL JLLJLT/TY,v EV TOt<;
7Toi1}µ,aaT Kat yap EKEtvov Ev E7TEa-t rov IlEpt c/Jva-i:w<;
E�EVl:YKEtV >.6yov .
. . . and Others (P14-P15)
Pl4 (< Al) Diog. Laert. 8.56

"Epµ,t7T7TO<; DE [Frag. 26 Wehrli] ov ITapµ,i:vi8ov, t=.i:vo
c/JavoV<; DE yi:yovEvai 'T/Awr1}v, ([> Kat a-vv8iarpl:t}lai
KUL µ,iµ,1}a-aa-Oai rY,v E7T07TOtiav· va-repov DE TOt<; ITv
OayoptKOt<; Evrvxi:i:v.

'A>.Ki8aµ,a<; 8' Ev r<{i <l>va-iK<{i cPT/O-L [Frag. 8 Avezzu]
338
E M PE D O C L E S
But when he [i.e. Empedocles] divulged them in his po

etry, they made the rule not to transmit them to any poet.
[ . . . ] But with which of them Empedocles had studied, he
[i.e. Neanthes] did not say. For the letter to <Philolaus>
that is in circulation under the name of Telauges, in which
he claims that he [i.e. Empedocles] participated [scil. in
the teaching] of Hippasus and Brontinus, is not credible
[cf. HIPPAS. P3] .
. . . Parmenides . . . (P13)
Pl3 (< Al) Diogenes Laertius
Theophrastus says that he was an emulator of Parmenides
and imitated him in his poems; for he too published his
work On Nature in hexameters .
. . . and Others (Pl4-Pl5)

Pl4 ( < Al) Diogenes Laertius
But Hermippus says that he was the emulator not of Par
menides but ofXenophanes, with whom he spent time and
whose hexameter poetry he imitated; and that it was later
that he encountered the Pythagoreans.

Alcidamas in his Physics says that Zeno and Empedocles
339
Ka'Ta 'TOV<; aV'TOV<; XPDPOV<; Z-i]PwPa Kat 'Eµ,7TESOKAEa

aKOVCTai ITapµ,EPtSov, EiO' VCT'TEpOP a7Toxwp1jcrai, Kat
'TOP f.1-EP Z-i]PwPa Ka'T' iSiaP cfn!tocrocp1jcrai, 'TOP SE
'APatay6pov SiaKovcrai Kat ITv0ay6pov· Kat 'TOV f.1-EP
'TTJP CTEf.1-PO'T1/'Ta '7JAWCTa£ 'TOV 'TE /3fov Kat 'TOV crx-iJµ,a
'TO<;, 'TOV SE 'TTJP cpvcrw!toyiaP.
The Thaumaturge (Pl 6-Pl 7)
Pl6 ( < Al) Diog. Laert. 8.59-62

(59] Tov'ToP cp71crw o !.aTvpo<: [Frag. 13 Schorn] !t€yeiP
W<; aV'TO<; 7TapEtTJ 'T<i! 'Eµ,7TESoKAEt '}'OTJ'TeVOP'TL aHa Kat
av'TOP Sia 'TWP 7Toi71µ,a'TWP E7TayyeAAEcr0ai 'TOV'TO 'TE
Kat aHa 7TAEtW, Si' ciw cp71cri· [ . . . D43]. (60] cp71crt
=
SE Kat Tiµ,aw<; EP 'Tfj OK'TWKatSEKa'TYJl [FGrHist 566

F30] Ka'Ta 7TOAAOV<; 'Tp07TOV<; 'TE0avµ,acr0ai 'TOP aPSpa.
Kat yap ETTJCTtWP 7TO'TE crcpoSpw<; 7TPEVCTaP'TWP w.;;2 'TOV<;
Kap7Tovr:; !tvµ,1jPai,3 KEAEVCTar:; OPOV<; eKSap1jPai Kat
aCTKOV<; 7Toi1jcrai4 7TEpt 'TOV<; Aocpov<; Kat Ta<; aKpwpEta<;
SifrewE 7Tpo<: To crv!t!ta/3El:P To 7TPEvµ,a· !t-i]tano.;; SE
Kw!tvcraPeµ,aP KA7101jPai. 'HpaKAeiS71.;; 'TE EP T<iJ Ilep'i
POCTWP cp71crt [Frag. 77 Wehrli] Ka'i ITavcraPtq, vcp71y1}cra
CT0ai aV'TOP 'Ta 7TEpt 'TTJP a7TPOVP. ( . . . ] (61] 'TTJP '}'OVP
a7TPOV/J 0 'HpaKAEtS71.;;5 cp71crt [Frag. 77 Wehrli] 'TOWV'TOP
1 oKTWKat8EKaT17 BF: ''YI' P: i/3' Beloch 2 ,;,., BP: ,;,., &v

F: ,;,., Kat <l> 3 A.vµf,vaa-8at Cobet 4 1TOtE'ia-8ai
Cobet 5 T,paKA'r/TO'> BF, T,paKAEtTo<; P, corr. Mercurialis
340
E M PE D O C L E S
studied with Parmenides at the same time, that they then

left him, and that Zeno went on to do philosophy on his
own, while the other [i.e. Empedocles] continued to study
with Anaxagoras and Pythagoras and emulated the latter's
dignified way of life and bearing, and the former's study of
nature. 1
1 A construction of intellectual affinities implying chronologi
cal impossibilities.
The Thaumaturge (P1 6-Pl 7)1

1 There are many other references to Empedocles' thauma
turgy.

[59] Satyrus says that he [i.e. Gorgias] asserted that he had
been present while Empedocles performed magic [cf.
GORG. P5] , and that he himself in his poems proclaimed
this and many other things, when he says [ . . . D44]. [ 60]
=
Timaeus says in his 18th book that this man caused amaze
ment in many ways. For one time, when the Etesian winds
blew so strongly that they were ruining the crops, he or
dered them to flay asses and to make bags [scil. out of their
skins] ; and he stretched these out around the hills and
headlands in order to catch the wind; and when it stopped
he was called ''Wind-stopper" [cf. D43.3-4] . Heraclides
in his On Diseases says that he also explained to Pausanias
the case of the woman who had stopped breathing. [ . . . ]
[ 61] Heraclides says that what happened with her was this:
341
TL Elvai, W<; rpufKOVTU Y,µi.pa<; <TVVTYJpe'iv a7TVOVV KUL

a<n/>VKTOV6 TO a-wµa· oBEv El7TEV UVTOV KUl lYJrpov KUL
µ6..vnv, A.aµ/36.. vwv aµa KUl a7TO TOVTWV TWV a-r£xwv·
[62] [ . . . D4. l-2, 4-1 1 ] .
=
6 acnpvKTOll Mercurialis: a<T7J1TTOll BPF, a<TLTOll <l>h
PI 7 ( < Al5) Iambl. VP 113

'Eµ7TE0DKAfj<; OE <:r7Taa-aµEvov TO t£<f>o<; �OYJ vEavtov
nvo<; E7TL rov avrov tEvoo6xov 'Ayxirov [ . . . ] µEBap
µoa-aµEvo<; w<; ElXE r�v A.vpav Ka£ 7TE7TavnK6v n µE
Ao<; KUL KUTUCTTUAKTLKOV KUTUXEtpia-aµEVO<; EvBv<; av
EKpova-aro ro
VYJ7TEVBE<; r' axoA.6v TE, KUKWV E7TLAYJBov a7TaVTWV
Kara rov 7TOLYJriiv, Kai. r6v rE €avrov tEvoo6xov 'Ay
xirov Bavarov Eppva-aro Kal TOV VEavtav avopo<f>o
via<;. ia-ropEtTaL o' OVTO<; TWV 'Eµ7TEOOKAEOV<; yvwpt
µwv o OoKiµwraro<; EKTOTE yEvEa-Bai.
Denwcratic Tendency (P18-P19)
Pl8 (< Al) Diog. Laert. 8.72

NEaVBYJ<! o' 0 Kv,LKYJVO<; [ . . . ] <f>YJCTL [FGrHist 84 F28]
Mfrwvo<; TEAEvri,a-avTO<; rvpavvtOO<; apx�v V7To<f>vE
a-Bai· Etra rov 'Eµ7TEOOKAEa 7TEta-ai rov<; AKpayavri
vov<; 7Tava-aa-Bai µEv rwv a-raa-Ewv, ia-6T"f}ra OE 7ToAi
nK�v a<:rKEtV.
342
E M PE D O C L E S
for thirty days h e observed her body, which was without

respiration or pulse [cf. D43.9] . For this reason he called
him both a doctor and a seer, deriving this also from the
following lines: [62] [ . . . D4. l-2, 4-1 1 ] .
=
P I 7 ( < Al5) Iamblichus, Life of Pythagoras

When a young man had already drawn his sword against
his host Anchitus [ . . . ] , Empedocles changed the harmony
of the lyre he was holding and, seizing upon a mellow and
sedating tune, quickly struck up the line,
that calms grief and anger and brings forgetfulness of
all evils,
as the poet [i.e. Homer] says [Odyssey 4.221], and saved
both his host Anchitus from dying and the young man from
committing murder. It is reported that this man went on to
become Empedocles' most celebrated disciple [cf. D4 1 ] .
Derrwcratic Tendency (P18-P19)

Neanthes of Cyzicus [ . . . ] says that after the death of
Meton a tyranny was gradually beginning to develop,
but that then Empedocles persuaded the Agrigentines to
put an end to their dissensions and to practice political
equality.
343
Pl9 (< Al) Diog. Laert. 8.63-66

[63] cPTJ<TL 8' avTOV KaL 'Apt<TTOTEATJ<; [Frag. 66 Rose]
€A.ev0epov yeyovivai Kat 7TU<TTJ'> d.pxi/<> d.A.'AoTpwv, et
ye Ti,v {3a<T£AElaV avT(/J 8i8oµEVTJV 7TapYJTiJ<TaTO, Ka0a-
7TEp Sav0o<; €v TOl<; 7TEpL aVTOV A.€yet [FGrHist 765
F33], Ti,v AtTOTTJTa 8TJAOvon 7TAEov d.ya7Ti,<Ta<;. [64] Ta
8' avTa KaL T[µaio<; ElpTJKE [FGrHist 566 Fl34], Ti,v
atTtav aµa 7Tapan0€µevo<; TOV s..,, µonKOV elvai TOV
av8pa. cPTJ<TL yap OT£ KATJ0EL<; V7TO TWO<; TWV d.pxovTWV
Kat1 7Tpo{3a[vovTo<; Tov 8et7Tvou TO 7TOTov ovK Et<Tecf>i
peTo, TWV2 a>.. >.. w v Y,<TVxa,ovrwv, µt<T07TOVi,pw<; SiaTE
()eL<; fKEAEV<TEV Et<Tc/>ipew o 8€ KEKATJKW<; d.vaµivew
EcPTJ TOV Tij<; {3ouAij<; V7TTJPETTJV. w<; 8€ 7TapeyiveTo,
lyevT,O..,, <TVµ7To<Tiapxo<;, TOV KEKATJKOTO<; s..,, >.. o von
KaTa<TTi,<TavTo<;, &<; v7Teypacf>ern Tvpavvi8o<; d.pxiJv
EKEAev<Te yap � 7Tiveiv � Karaxet:<TOai Tij<; Kecf>aA.ij<;.
TOTE µev oiJv o 'Eµ7Te8oKAij<; Y,<Tvxa<Te· Ti/ 8€ v<TTepaiq.
Et<Tayaywv Et<; 8tKa<TTi,ptoV a7TEKTE£VE KaTa8tKa<Ta<;
d.µc/>oTipou<;, Tov TE KAi,Topa KaL Tov <TVµ7To<Tiapxov.
apxi, µev oiJv avT(/13 Tij<; 7TOAtTEta<; iJSe. [65] 7TaAiv 8'
"AKpwvo<; Tov taTpov T07Tov alrovvTo<; 7Tapa Tij<; {3ou
A ij<; Et<; Kara<TKevT,v 7TaTp<[>ou µvT,µaTo<; Sia Ti,v iv
TOl<; taTpols aKpOTTJTa 7Tape>.. O wv 0 'Eµ7Te8oKAij<;
EKWAU<TE, Ta TE aAAa 7TEpt t<TOTTJTO<; Sia'AexOet<; Kai T£
Kat ToiovTov ipwTi,<Ta<;· "Ti 8' lmypaijloµev €A.eyel:ov;
� TOVTO'
344
E M PE D O C L E S
Pl9 ( < A l ) Diogenes Laertius

[63] Aristotle too says that he was free-spirited and averse
to any political power, since he refused the kingship when
it was offered to him, as Xanthus says in his work about
him, evidently because he preferred a simple life. [64]
Timaeus says the same thing, and at the same time adds
the reason why this man had a democratic tendency. For
he says that when he was invited to dinner by one of the
magistrates and the dinner had gone on for a while but no
wine had been brought in, the others remained silent, but
he became irritated and ordered that it be brought in; but
the host said that they were waiting for the servant of
the Council. When he arrived, he was made symposiarch,
evidently because this had been decided by the host, who
was laying plans to seize power as a tyrant; for he ordered
them either to drink the wine or to pour it onto their
heads. At the time Empedocles remained silent; but the
next day he brought both men to court, the host and the
symposiarch, and had them condemned and executed,.
And this was the beginning of his involvement in politics.
[ 65] And again: when Acron the doctor asked the Council
for a place in order to erect a monument for his father be
cause of his eminence among doctors, Empedocles spoke
up and prevented him, saying various things about equal
ity and asking a question like this: ''What inscription in
elegiac verse shall we place on it? This?
1 Kat] w<; Diels 2 8' post row de!. Cobet 3 avr71

mss., corr. Aldobrandinus: avrov Huebner
345
aKpov taTpov "A Kpwv' 'AKpayavTLVOV 1TaTpoc;

"AKpov
KpV1TTEL KPYJfLVO<; aKpoc; 1TaTpil3oc; aKpOTUTYJ<;;"
[ . . . ] [66] VO'TEpov 13' 0 'Eµ7TEl3oKAfjc; Kat TO TWV xi>.. iwv
a8poiO'µa KaTEAVO'E O'VVEO'TO<; E7Tt ETYJ Tpia, WO'TE ov
µ6vov �v TWV 1TAOVO'iwv, a>.. >.. a Kat TWV Ta 8YJµOTLKa
rf>povovvTwv [ . . . P20] .
=

[ . . Pl9] o yi TOL Tiµaioc; ev T'fi 1TpWTYJ Kat 8EvTipq.1
. =
(1ToAAaKL<; yap avwv µvY}µovwEi) rpYJO'LV [FGrHist 566

F2] Eivavriav EO'XYJKEvai yvwµY}v avTov t T'fi TE 7TOALTEiq.
rf>aivE0'8ai t, 2 07TOV yE3 a>.. a ,6va Kat rf>i>.. avrnv EV Tfj
7TOL1/0'EL'4 rf>YJO'L yovv [ . .. 04.4-5 (1TWAEvµai)] Kat Ta
=
itfic;.
1 7TPWTTJ Kal 8evTipa (a' Kal {11) mss.: ia' Kal if1' Beloch
2 locus corruptus, alii aliter 3 o7rov yE Kuhn: EO'Tt D7TOV 'YE
Richards: €un yap o1Tov 'YE Marcovich 4 iv Tfi 7Toi1)uet
<lei. Diels: post EV Tfi 7T0£1j<TE£ add. r8ot Tt<; av rec.

ETL TE 7TOAAac; TWV 7TOALTi8wv a7TpoiKovc; tJ1TapxovO'a<;
aVTOV 7TpOLKiO'aL Sia TOV 1Tap6vra 7TAOVTOV' 8io 13.Y,
7TOprpvpav TE ava>.. a{JE'iv aVTOV Kat O'Tporf>iov E7TL8E-
0'8ai XPVO'OVV, we; <J>a{Jwp'ivoc; EV 'A7TOfLVYJfLOVEvµaO'LV
346
E M PE D O C L E S
Acron, the eminent (akron) doctor o f Agrigentum

(Akragantinon) (his father was Acros),
Lies under the eminent (akros ) peak of his most
eminent (akrotates) fatherland."
[ . . . ] [66] Later Empedocles dissolved the assembly of the
Thousand, which had been established for three years, so
that he belonged not only to the wealthy people but also
to those who favored the common people [ . . . ] .

[ . . . ] Timaeus says in his first and second books (in fact he
often mentions him) that he seems to have acquired the
opposite opinion t . . . political constitution . . . t, at least
wherever in his poetry [scil. he appears?] as a braggart and
narcissist; 1 for at least he says [ . . . D4.4-5a] and the
=
following lines.
I The text of this phrase is very uncertain.

Moreover, by reason of his ample wealth he gave a dowry
to many girls of his city who did not have one. And this
was how he could dress in purple clothes and a gold sash,
as Favorinus says in his Memoirs, and also wear bronze
347
[ Frag. 45 Amato] · fri T€ f.µ{3arn<; xaA.Ka<; Kat (}"TEµµa

lleA.qnKOV. KOµTJ TE �v avT(ji {3afNia· Kat 1Tat0€<; UKO
A.ov8oi· Kat avTo<; det r:rKV8pw1To<; f.tjJ' evo<; <J"X'fiµarn<;
�v. ToiovToi;; 07, 1Tponei, Twv 7ToA.iTwv eVTvxovTwv Kat
TOVTO atiw<J"UVTWV olovet f3a<J"iA.eia<; TWO<; 1Tapar:rri
µov.

lli6owpoi;; OE a 'EtjJE<J"io<; 1Tep£ 'Avatiµavopov1 ypatflwv
[FGrHist 1 102 Fl] tPTJ<J"LV on TOVTOV E�TJAWKH, Tpayi
KOV U<J"Kwv Tvc/Jov Kat <J"eµvT,v dvaA.af3wv E<J"8ijrn.
1 'Avafay6pov Gigante ex 8.56
P23 (Al 7) Ps.-Arist. Prahl 30. 1 953a26-28

.
Twv OE V<J"Tepov 'Eµ7TeOoKA.iji;; Kat IIA.aTwv Kat !w

KpaTTJ<; Kat frepoi <J"Vxvot Twv yvwpiµwv [scil. tflaivov
Tai µeA.ayxoA.iKot oVTe<;, cf. al2] .

tPTJ<J"L OE !aTvpo<; EV TOt<; Bioi<; [ Frag . 13 Schorn] on KaL
larpo<; �v KaL p'fiTwp api<J"TO<;. I'opyiav yovv1 TOV Ae
OVTtVOV aVTOV yevEr:r8ai µa8riT'fiv, avopa V7T€PEXOVTa
f.v PTJTopiKfi Kat TEXVTJV U7TOA€AOi7TOrn [ GORG. P5] .
=
1 yoilv PF: 8€ B
348
EMPE DOCLE S
shoes and a Delphic garland. He had luxuriant hair and a

retinue of young attendants; and he was always gloomy
and did not change his bearing. This is how he went along;
and when his fellow citizens met him they regarded this
as though it were a sign of a certain royalty [cf. D4] .

Diodorus of Ephesus, writing about Anaximander, says
that he [i.e. Empedocles] imitated him in cultivating a
theatrical pomp and wearing pretentious clothes.
P23 (Al 7) Ps.-Aristotle, Problems

Among men who were later [scil. than a number of he
roes], Empedocles, Plato, Socrates, and many other cele
brated people [scil. were evidently melancholy] .

Satyrus says in his Lives that he was a doctor and a first
rate orator, and that in any case Gorgias of Leontini was
his disciple, a man who was preeminent in rhetoric and
left behind a technical manual on this art.
349

a 8.57-58
[57] f.v OE T<i! IIept 7TOLTJTWV <Pricriv on [Arist. Frag. 70
Rose] [ . . . cf. Rib] ypatjlavrn<; aVTOV Kat aA'Aa 7TOl
fiµara Tf,v TE Tov Eeptov oia{3acriv Kat 7rpooiµwv el<;
'A7TOAAwva, TavB' V<TTEpov KaTEKaV<TEV aoe>.cpfi Tl<;
avTov (� BvyaTTJp, w<; </Jricriv 'Iepwvvµo<> [Frag. 30
Wehrli] ), To µ,Ev 7rpooiµ,iov aKovcra, Ta OE IIep<riKa
{3ov>.riBlicra Ota TO aTEAELWTa elvai. [58] Ka()6>.ov OE
cpYJ<Tl Kat TpaycpOta<; aVTOV ypatjlai Kat 7TOAlTlKOv<;·
'HpaKAELOYJ<; o' 0 TOV !.apa7TLWVO<; ETEpov cpYJ<TLV elvai
Ta<; Tpaycpoia<; [Frag. 6 Muller = FHG 111. 169] . 'Iepwvv
µ,o<; OE Tpicrt Kat TETrnpaKovTa <Pricriv [Frag. 30 Wehrli] )
f.vTETVXTJKEvai, NeavBri<> O E [FGrHist 84 F27] veov ona
yeypacpevat Ta<; Tpaycpoia<; Kat avTo<;1 E7TTa2 EVTETVXTJ
KEVat.
1 avTOV mss., corr. Cobet: avTWV Diels 2 €7rELTa mss.,
corr. Diels
b 8. 77 ( = Loban Frag. 12 Garulli)

[ . . . = DI ] 0 OE 'laTptKO<; Aoyo<; ei<; E7TTJ etaKO<Tta.
P26 (< A2) Suda E. 1002

[ . . . = D2 ] iaTptKU Kara>.oyaoriv. Kat aA'Aa 7TOAAa.
350
E M PE D O C L E S

a
[57] He [scil. Aristotle] also says in his On the Poets [ . . . ]

that, after he had written other poems The Expedition
-
of Xerxes and the Prelude to Apollo-a sister of his (or

daughter, as Hieronymus says) later burned them, the pre
lude involuntarily, but the Persian poem voluntarily, since
it was unfinished. [58] And he says in general that he also
wrote tragedies and political discourses. But Heraclides
[i.e. Lembos] , the son of Sarapion, says that the tragedies
are by someone else. Hieronymus says that he had come
across forty-three of them, Neanthes that he wrote the
tragedies when he was young and that he himself had
come across seven of them.
b
[ . . . ] his Medical Treatise [scil. extends] to six hundred
lines.
P26 ( < A2) Suda

[ . . . scil. he composed . . . ] medical writings in prose; and
many other things.
351
Apothegms (P27-P28)

oBev TOV 'Eµ:rreSoKAEa EL'/TELV, rpv<f>wvrwv avrwv·
"'AxpayavTLVOL rpv<f>wcn µ,ev W<; avpwv a'/ToBavovµ,e
VOL, OLKta<; Se Karaaxeva,ovrat W<; '/TaVTa TOV xpovov
{3iwcr6µ,evoi."
P28 (A20) Gnorrwl. Par.

a 153
'Eµ,'ITeSoKAfj<; epWTYJBEi<;, Sia Ti cr<f>6Spa ayavaKTEL Ka
KW<; aKOVWV, l<f>YJ· "OTL ovSe E'ITULllOVJLEllO<; T]crBficroµ,at,
el µ,Y, KaKw<; aKOVWll AV'ITYJ0ficroµ,ai."
b 158
'Eµ,'ITeSoKAfj<; 7rpo<; TOil A.iyollTa, OTL ovSilla cro</>oll
evpEtll Svllaµ,at, "KaTa Aoyov" Et'ITE· "roll yap 'YJTOVllTa
cro</>oll avroll 7rpwroll etllat Se'L cro</>oll."
The Death of Empedocles (P29)
P29 (< Al) Diog Laert. 8.67-72

.
[67] 7rept Se rov Bavarov Sia<f>op6" icrrw avrov A.6yo<;.

[a] 'HpaKA.ei'.S YJ" µ,ev yap [Frag. 83 Wehrli] ra 'ITEpt
rfi<; U'/TVOV StYJYYJCTaµ,EllO<;, w<; eSotarrBYJ 'Eµ,7reSoKAf/<;
352
EMPEDOCLES
Apothegms (P27-P28)
That is why [scil. because Agrigentum was very populous]
Empedocles says, while they were living in luxury, "The
Agrigentines live in luxury as though they were going to
die tomorrow, but they build their houses as though they
were going to live forever."
P28 (A20) Paris Gnorrwlogy

a
When Empedocles was asked why he was so annoyed by

the bad things people said about him, he said, "Because I
would not be pleased when I am praised either, if I were
not aggrieved when they speak badly about me" [cf. ZEN.
Pl7] .
b
When someone said that he was not able to find any wise
man, Empedocles replied, "That is reasonable: for who
ever seeks a wise man must first be wise himself."
The Death of Empedocles (P29) 1

[67] About his death there are various accounts.
[a] For Heraclides, telling, with regard to the woman
who had stopped breathing [cf. Pl6], how Empedocles
1 There are many other references to Empedocles' suicide.
353
a1TO<TTEiAa> riJv VEKpav av8pW1TOV (w<TaV, cp71<TLV OTL

()v<Tiav <TVVETEAEL 7rpo> r(ii IlELCTLavaKTO'> ayp(ii . <TVV
EKEKA71vro 8€ TWV cpiA.wv TLVE>, ev Ol> KaL IIav<Tavia>.
[68] etrn µ,era rT,v evwxiav OL f.LEV aA.A.oi xwpi<TeevTE>
aVE1TaVOVTO, OL f.LEV V1TO TOL> 8ev8poL> W> &.ypov 7rapa
KELf.LEvOV, ol, 8' 07T1J f3ovA.owro, avro> 8' €µ,ewev E7TL roil
T01TOV ecf>' oil1TEp KaTEKEKALTO. W> 8' �µ,epa> yev718ei
<T71> €tave<Tr71<Tav, ovx 71vp€()71 µ,6vo<;. (71rovµ,evov 8€
Kai rwv olKerwv &.vaKpwoµ,evwv KaL cf>a<TKovrwv µ,T,
el8evai, El> n> f!cp71 µ,e<Twv vvKrwv cf>wvf/> v7repµ,e
ye()ov> aKOV<TaL 7rpOCTKaAovµ,ev71> 'Eµ,7re8oKAEa, eir'
etava<TTa<; f.wpaKEvai cf>w> ovpavwv KaL Aaµ,7ra8wv
cf>eyyo>, aA.A.o 8€ µ,778ev· TWV 8' E7Tt r(ii yevoµ,evcp EK-
7TAayevrwv, Karaf3a> o IIav<Tavia> foeµ,t/Je nva> (71-
T�<Tovra>. v<Trepov 8€ eKwAvev 1 1TOAV7rpayµ,ove£v, cf>a
<TKwv wxii> atia <Tvµ,f3e{371KEVaL KaL Ovew avr(ii 8e£v
Ka()a1TEpEL yeyovon (}e(ii .
[69] [al] dEpµ,t7T7TO'> 8E cf>71<Ti [Frag. 27 Wehrli; cf.
Heracl. Frag. 85 Wehrli] IIavOELav nva 'Axpayavriv71v
a1T71Am<Tµ,ev71v V1TO TWV larpwv ()epa1TEV<Tat avrov KaL
Sia rovro rT,v ()v<Tiav €mreA.e£v· rov> 8€ KA71()€.vra>
ElVaL 7rpO> TOV> oy8o�KOVTa.
[a2] '17T7ro{3oro> 8€ cp71<Tw [Frag. 16 Gigante] etava
<Travra avrov w8evKEVaL W'> E1TL rT,v A'£rv71v, ElTa
7rapayev6µ,evov E1TL TOV> Kparijpa> TOV 1TVpO> evaA.e
CT()ai KaL &.cf>avi<T()ijvai, f3ovA.6µ,evov rT,v 7TEpt avrov
cf>�µ,71v /3ef3aiw<Tat on yey6voi Oeo>, v<Trepov 8€ yvw
<T()ijvai, &.vappt1TL<T()Ei<T71> avrov µ,ia.s TWV Kp717ri8wv·
354
E M PE D O C L E S
was famous fo r having sent that dead person back alive

again, says that he was performing a sacrifice near the field
belonging to Peisianax. Some of his friends, including
Pausanias, had been invited. [68] Then after the banquet
the others went off to rest, some under the trees, as the
field was nearby, others wherever they wished; but he re
mained where he had been reclining. But when they got
up at daybreak, he was the only one who could not be
found. When they looked for him and the servants, when
asked, said they knew nothing, someone said that in the
middle of the night he had heard a very loud voice calling
upon Empedocles, and that he had gotten up and seen a
light in the sky and a gleam of torches, but nothing else.
They were astounded by what had happened, and Pausa
nias ended up sending some people to look for him. But
later he told them not to trouble themselves, saying that
what had happened was worthy of prayer, and that they
should sacrifice to him as though he had become a god.
[69] [al] But Hermippus says that he had cured an
Agrigentine woman, a certain Pantheia, whom the doctors
had given up as a hopeless case, and that this was why he
was performing a sacrifice. There were about eighty in
vited guests.
[a2] Hippobotus says that he got up and walked to
ward Aetna, and then, when he had arrived at the fiery
craters, he threw himself in and vanished, since he wished
to confirm the rumor that he had become a god; but that
later the truth was discovered, when one of his shoes was
1 EKWAVEV Diels post Reiske: eKwA.v871 mss.
355
xaAKOS yap EWuno V7TOOE'i<T0ai. 7Tpoc; TOVTO 0 ITav

<raviac; avTEAEye. [ . . . P22] [70] To'ic;2 !.EA.ivovvTioic;
=
eµ,7TE<rovToc; A.oiµoiJ Sia Ta> a7To Toil 7TapaKeiµEvov

7TOTajLOV Ov<rwOiac;, W<TTE Kat aVTOV<; <f>OEipE<rOai Kat
Tac; yvva'iKac; Ov<rToKe'iv, E7Twoij<rai3 Tov 'Eµ,7TeOoKAEa
Kat Ovo nvac; 7TOTaµovc; TWV <TVvEyyvc; E7TayayE'iv
loiaic; oamivai,- Kat KaTaµitavTa yA.vKijvai Ta
pevµara. ovTw SY, A.-r/tavToc; Toil A.oiµov Kat Twv !.EA.i
vovvTiwv EVWXOVjLEVWV 7TOTE 7Tapa T<fi 7TOTaµ<fi, em
cpavijvai TOV 'Eµ,7TEDOKAEa· TOV<; o' etava<TTaVTa<; 7Tpo
<TKVVE'iv Kat 7rpo<rEVXE<r0ai Ka0a7TEpEt OE<fi. TaVTTJV ovv
0EAOVTa {3E{3atw<Tat TY,v OiaA.riifliv El<; TO 7TVp evaAE
<TOat.
[71] [b] TOVTOt<; o' evavnovrai Tiµawc; [FGrHist 566
F6], PTJTW<; AEYWV W<; etEXWPTJ<TEV elc; lIEA07TOVVTJ<TOV
Kat TO <TVvoA.ov OVK E7TavijA.0Ev· oOEv aVTOV Kat TY,v
TEAEVTY,v aOYJAOV Elvai. 7Tpo<; 8€ TOV 'HpaKAEtOYJV
[Frag . 84 et 1 15 Wehrli] Kat et ov6µ,aTO<; 7TOtE'irnt TY,v
avTippYJ<TW EV Tii TETapTyr4 !.vpaKOV<TtOV TE yap Elvai
TOV ITEt<TtavaKTa Kat aypov OVK EXEW EV 'AKpayavn·
IIav<raviav TE µVY}µE'iov <llv >5 7TE7TOtYJKEvai TOV <f>iA.ov,
TOWVTOV oiaoo0EVTO<; A.6yov, � &.ya �µan6v Tt � <TYJ
KOV Ola 0Eov· Kat yap 7TAOV<TWV ElVat. "7Tw<; ovv," cpYJ
<TtV, "el<; TOV<; KpaTijpac; iJA.aTo cilv <TVvEyyvc; ovTwv
2 rnt<; 8€ rec. 3 <Avcnv> brwoijuai Marcovich 4 n-

raprY/ BF: 8' P: ,I)' Diels: 8evrf.pq. Kal 8EKUTIJ Jacoby 5 <av>
Mueller
356
E MPEDOCLES
hurled up again. For h e had the habit o f wearing bronze

shoes. Pausanias2 objected to this account. [ . . . ] [70] When
a plague fell upon the inhabitants of Selinunte because of
the miasmas coming from the neighboring river, so that
they themselves were dying and the women were miscar
rying, Empedocles understood and at his own expense
diverted two nearby rivers to the city; and the mixture
sweetened its streams. When the plague had stopped in
this way, the Selinuntines were banqueting one day beside
the river and Empedocles arrived. They got up and pros
trated themselves before him and prayed to him as though
he were a god. It was because he wished to confirm this
belief that he threw himself into the fire. 3
[71] [b] But Timaeus opposes these accounts, saying
explicitly that he withdrew to the Peloponnese and never
came back at all; and that this is why the manner of his
death is unknown. It is expressly against Heraclides that
he makes his refutation in his fourth book. For he says that
Peisianax was from Syracuse and did not possess a field
at Agrigentum; and that Pausanias would have erected a
monument to his friend if a story like this had been in
circulation, either a little statue or a shrine, as for a god
for he was rich. He says, "How then could he have thrown
himself into craters which he never mentioned even once,
2 Probably the Pausanias who was a character in Heraclides'

dialogue. 3 It is unclear whether the story about the plague
at Selinunte still derives from Hippobotus or is yet a further ver
sion that coincides with the preceding one on certain points.
357
ovOE µ,v€iav 'ITOTE €1T€1TOLTJTO; [72] T€T€A€VTYJK€V oilv €v

IT€'A.o1Tovv1)<rcp. ovOEv OE 1Tapaoo�ov Tat/Jov avTov µ,�
tjJaiv€<T8ai· /LYJOE yap a'A.'A.wv 'ITOA'A.wv." TOtaVTa nva
El'ITwv o Tiµ,aw., €mt/JepEi· "&.'A.A.a oia 1TavT6., €<rnv
'HpaKAEtOYJ'> TOWVTO'> 1Tapaoo�o'A.6yo'> [ . . . ]."
Honors (P30-P31)

'fo1To/3oTOI) OE tPTJ<TLV [Frag. 17 Gigante] OTt avOptal)
€yKEKa'A.vµ,µ,evol) 'Eµ,1TEOOKAEOVI) fKftTO 1TpOT€pov /J.,EV
€v 'Axpayavn, v<TTEpov OE 1Tpo Tov 'Pwµ,aiwv f3ov'A.Ev
TTJpiov aKa'A.vt/Jo'> OYJAovon µ,ETa8evTWV aVTOV €KEL
'Pwµ,aiwv· ypa'ITTat µ,Ev yap ELKOVE'>1 Kat vvv 1TEpt
t/JepoVTai.
1 €tKOV€'> Sturz: €t<Tt nve> (sic) mss.: EtKOV€'> <avTov> Cobet
358
EMPE DOCLE S
although they were nearby? [72] Hence he died in the

Peloponnese. And there is nothing strange in the fact
that no tomb of his is to be found; the same is true for
many other men." After saying something hke this, Ti
maeus continues, "But Heraclides is always recounting
this kind of absurdities [ . . . ] ."
Honors (P30-P31)
Hippobotus says that a veiled statue of Empedocles was
set up formerly in Agrigentum, then later without a veil in
front of the Senate House in Rome, evidently because the
Romans had transferred it there. And painted images are
in circulation even now.

There is also a tomb of his in Megara.
359
E MPEDOCLE S [31 DK]
Two Poems of Empedocles:

The Testimonia (Dl-D3)
DI (< Al) Diog. Laert. 8.77 (= Lobon Frag. 12 Garulli)

Ta f.LEIJ O�IJ IIEpt cpv<TEW<; avnp Kat OL KaBapµ,ot Et<;
E7TTJ TEivov<Tl 7TEIJTaKl<TXtAia [ . . . = P25b] .
D2 (< A2) Suda E . 1002

Kat eypat/JE oi' E7TWIJ IIEpt cpv<TEW<; TWIJ OIJTWIJ {3if3>.. ia
(3 1 .1 Kat EO"Tlll fo71 w<; Ol<TXiAia [ . . . = P26].
1 /3i/3'A.ia /3' mss.: f3if3'A.ia y' ed. princ. : lac. post /3if3'A.ia conj.
Primavesi
D3 (Al2) Athen. Deipn. 14.12 620D

TOV<; o' 'Eµ,7TEOOKA€ov<; KaBapµ,ov<; epmfl<[io71<TEIJ
'O!..vµ,7Tia<Ti KAEOf.LEllTJ'> o pat/J<pOo<;, w<; cf>TJ<Tlll .6.. iKai
apxo<> ev T(jJ '01..vµ,mK(jJ [Frag. 87 Wehrli] .
360
E M PEDOCLES
D
Two Poems of Empedocles:
The Testimonia (Dl-D3) 1
1 For other works attributed to Empedocles, see P25-P26.
DI (< Al) Diogenes Laertius

His works On Nature and The Purifications extend to five
thousand lines [ . . . ] .
D 2 (< A2) Suda

He wrote in hexameters On the Nature of The Things that
Are 1 in two books, about two thousand lines [ . . . ] .
1 The notice in the Suda i s unambiguous, but the fact that it
does not mention the Purifications has led some scholars to pos
tulate a lacuna, including perhaps an indication oflength, in order
to harmonize this information with Dl, which is doubtless its
source.
D3 (Al2) Athenaeus, Deipnosophists

Cleomenes the rhapsode recited Empedocles' Purifica
tions at Olympia, as Dicaearchus says in his Olympic Dia
logue.
See also ALCM. D2
361
Proem (D4-D5)
04 (Bll2) Diog. Laert. 8.54 (v. l-2a) + 8.62 (v. 1-2,

4-11); Diod. Sic. 13.83.l (v. 3); Clem. Alex. Strom. 6.30. 1
(v. 10, 12)
[ . . . ] avro<; Evapx6µ,evo<; rwv KaOapµ,wv cpYJaw·
6J cpi>..o i, ot µ,eya arnv Kara tavOov
'AKpayavro<;
vaier' av' aKpa 'ITOAEo<;, aya0wv µ,e>.. e 8f,µ,ove<;
epywv,
teivwv aiSol:oi X.iµ,eve<;, KUKOTYJTO<; a'ITEtpoi,
xaiper'- eyw 8' vµ,l:v Oeo<; aµ,{Jporo<;, OVKETt
OvYJTO<;
5 1TWAeVp.,at µ,era 1TaCTi 'TErtµ,evo<;, r':Jcr'ITEp EOtKa,
Tatvtai<; TE 1TEptCTTE1T'TO<; crrecpecriv 'TE Oa>.. e foii;·
'TOLCTW aµ,' e-Or' llv iKwµ,ai E<; acrrea 'TYJAE0aovra,
avSpacriv 7,Se yvvaifi crefJl.,oµ,ai· oi 8' aµ,'
.,
E'ITOV'Tat
µ,vpfoi etepEOV'TE<; O'IT!I 1Tpo<; Kep8o<; arap1To<;,
10 oi µ,ev µ,avrocrvvewv KEXPYJµ,evoi, oi 8' E'IT�
VOVCTWV
1Tavrol.wv e1Tv0ovro KAveiv EVYJKEa fJativ
SYJpov ST, xa>..mficri 1Tmapµ,evoi < aµ,cp' 0 8vv11 cri > .
3 om. Diog. Laert., add. Sturz ex Diod. 7 ro'Lcriv <iµ,'

ef;;' av XKwµ,at P4 : TOLCTLll Ciµ,a VtKwµ,at BP1 F: (7TaCTL 8e> TOL<;
av XKwµ,at Wilamowitz: < 7TaCTL 8' > <I.µ,' ef;;' av LKWµ,at Wright
10 8' E7Tt Sturz ex Clem.: 8i n BPF: 8i TE rec.
362
E M PE D O C L E S
Proem (D4-D5)1
1 Diels suggested that D5 may have followed directly on D4.
A more extensive reconstruction of the beginning of the Purifica
tions is proposed by Rashed in Elenchos 29 (2008): 7-37.
D4 (Bl l2) Diogenes Laertius (et al. )

[ . ] h e himself says at the beginning of the Purifications:
. .
Friends, you who dwell in the great city beside

the yellow Acragas
On the lofty citadel and who care for good
deeds,
Respectful harbors for strangers, inexperienced
in wickedness,
I greet you! I, who for you am an immortal god,
no longer mortal,
I go among you, honored, as I am seen, 5
Crowned with ribbons and with blooming
garlands.
Whenever I arrive with these in the flourishing
cities,
I am venerated by men and by women; they
follow me,
Thousands of them, asking where is the road to
benefit:
Some of them desire prophecies, others ask to 10
hear,
For illnesses of all kinds, a healing utterance,
Pierced for a long time by terrible <pains >.
12 xaAE1TiiCT• 1TE1T. < aµ,,P' 08v'71CT•> Bergk: xahE1TOLCTt 1TE1T.
Clem. : xaAE1TOtCTt 1TE1T. <aµ,,P£ µ,oyotCTtV> Diels
363
D5 (Bll3) Sext. Emp. Adv. Math. 1.302

&.Ha Tl Tol:a·S' brlKr:.iµ,' wo-r:.L µ,eya xpijµ,a n
7Tpao-o-wv,
r:.l OvTJTWv 7Tr:.p[r:.iµ,i 7ToA.vcpOr:.pewv d.v0pw7Twv;
Communication of the Truth and

Access to Divinity (D6-D9)
D6 (Bll4) Clem. Alex. Strom. 5.9.l

J, cplA.oi, oiSa µ,ev OVVf.K' d.A.TJ0f.tTJ 1Tapa µ,vOot')
oi)') Eyw Egr:.pew· µ,aA.a S' d.pyaAETJ yr:. TETVKTat
d.vSpao-i KaL SVo-,TJAO') E7TL cppeva 1Tlo-no') opµ,iJ.
2 eywy' ms. , corr. Sylburg
D7 (Bl31) (Ps.-?) Hippol. Ref 7.31

r:.l yap EcpTJf1-€p[wv EVf.KEV TWO'>, aµ,fJpoTf.
Mova-a,
T,µ,r:.Tepa<> µ,r:.A.fra<> < µ,eA.E Toi> Sia cppovTlSo,,
EA.Or:.'iv,
r:.vxoµ,evce viJv aVTr:. 1Taplo-Tao-o, KaA.A.i67rr:.ia,
d.µ,cpL Or:.wv µ,aKapwv d.yaOov A.6yov Eµ,cpalvovn.
2 <µi'AETOO Diels: < a8E TOO Wilamowitz, alii alia

3 ruxoµi.vwv ms., corr. Duncker-Schneidewin
364
E M PE D O C L E S
D 5 ( B l l3) Sextus Empiricus, Against the Professors

But why do I insist upon these things as though
I were doing something great,
To be superior to mortals, men destructible in
many ways?
Communication of the Truth and

Access to Divinity (D6-D9)
D6 ( B l l4) Clement of Alexandria, Stromata
Friends, I know that truth is in the words
That I shall speak out; but it is very irksome
For men, and causes distrust, the impulse of
persuasion for the mind (phren) .
D7 ( B l 3 1 ) (Ps.-?) Hippolytus, Refutation of All Heresies

For if for the sake of one of the ephemeral
beings, immortal Muse,
<You took care > that our worries traverse your
thought,
Stand once again by my side as I pray to you,
Calliope,
While I present an excellent speech about the
blessed gods.
365
D8 (Bl32) Clem. Alex. Strom. 5. 140.5

o'A.{3wc;, &c; 8eiwv 7rpa7riSwv EKTf,CTaTO 7r'A.OVTOV,
Sei'A.oc; s· iP CTKOTOECTCTa 8ewv 7rEpi S6ga
µip:YJ'A.ev.
D9 (B l33) Clem. Alex. Strom. 5.81.2; Theod. Cur. 1 . 74

OVK lcrnv 7re'A.d.cracr8ai EV oc/J8a'A.µo'icrw ec/JiKTOV
iJµeTipoic; � x_epcrl, 'A.a{3e'iv, U7rEp TE µeyicrTT/
'11"E t8ov<; av8pw7rOtCTW aµagiTO<; elc; c/Jpeva
7rf,71"7"Et.
The Punishment of Guilty Divinities (D1 0-D12)
DIO (Bl l5) (Ps.-?) Hipp. Haer. 7.29, 14-24 (v. 1-2, 4-8,
9-12); Plut. Exil. 17 607C (v. 1, 3, 5-6, 9-12, 13); Philop.
In An., p. 73.32-33 (v. 13-14) (et al. )
ECTTiV AVtt'YKT/<; xp.qµa, (}ewV tfnlc/Jicrµa 7ra'J...a iov,
a£8iov, 7r'A.aTEECTCTt KaTEcrc/Jp71yicrµevov opKoic;·
E�TE n<; aµ7r'A.aK£11cri c/Jovcp c/Ji'J...a yv'ia µifiv11
- v v oc; K' E7rfopKov clµapT{icrac; E7roµ6crcrv,
5 Saiµovec; olTe µaKpaiwvoc; 'A.e'A.axacri {3foio,
1 ea-nv Simp. In Phys. p. 1184.9: ea-n n Hipp.

Plut. avaKY'TJ' Plut.: avayK'TJ Hipp. Simpl. 1/ni<fn-
a-µ,a Hipp. Plut.: a-<f>p�yia-µ,a (vel a-</>payia-µ,a A) Simpl.
3 </>ovqi Stephanus: <f>6f3qi Plut. µ,i�VTJ Stephanus: µ,iv
Plut. 4 <veiKd O' > o<; K' Diels, alii alia 5 8aiµ,ove<;
orre Plut.: 8aiµ,6vwi re Hipp.
366
EMPEDOCLES
D 8 ( B l 32 ) Clement o f Alexandria, Stromata

Happy he who possesses the wealth of divine
organs of thought (prapides);
Wretched, he who cares for an obscure doctrine
about the gods.
D9 ( B l 33 ) Clement of Alexandria, Stromata

It is impossible to approach it [scil. probably: the
divine 1 ] , to attain it with our eyes
Or to grasp it with hands-which is how the
greatest highway of
Persuasion penetrates to the mind (phren) of
men.
l This is suggested by the context of citation in Clement.
The Punishment of Guilty Divinities (D10-D12)

DIO ( B l l5) (Ps.-?) Hippolytus, Refutation ofAll Heresies
(et al. )
There is an oracle of Necessity, a n ancient
decree of the gods,
Eternal, sealed by broad oaths:
Whenever by crimes some one [scil. of them]
pollutes his limbs, by murder
< . . . > whoever commits a fault by perjuring
himself on oath,
The divinities (daimones) who have received as 5
lot a long life,
367
rp[c; µ,iv µ,vp[ac; @pac; U?TO µ,aKapwv aAUATJCTOai,

<f>voµ,evovc; ?Tavrol:a Sia x_p6vov eZSm Ov71rwv
apyaAEa<; {Ji6row µ,eraAAaCTCTOVTa KEAwOovc;.
alOepwv µ,€v yap CT</>e µ,evoc; ?T6vrov8e 8twKet,
10 ?T6vroc; 8' Ee; x_Oovoc; ov8ac; a?TE?TTVCTE, yal:a 8' Ee;
avyac;
T,eA.fov <f>aeOovroc;, o 8' alOepoc; €µ,{JaA.e 8ivaic;·
aAAO<; 8' et a>.. A.ov 8ex_ETat, CTTVYEoVO"t 8€
'7TUVTE<;.
TWV Kat eyw vVV elµ,i, <f>vyac; Oe60ev Kat &.A.'ljr71c;,
NetKEi: µ,awoµ,evqi ?TtCTVvoc;. u u I - u u I - -
7 <f>voµivov<; Hipp. : </>voJLEVOI' Stein xpovov Bergk:

xpovov Hipp. 9 JLEV yap Plut. Vit. aer. alien 830F et Eus.
PE 5.5.2: yap Plut. Is. et Os. 361C: ")'E Hipp. <r</>E Plut.:
om. Hipp. 10 1TOVTD> 8' E> Plut.: 7TOVTO> 8f. Eus. Hipp.
11 <f>a€8ovro> Hipp.: aKaJLaVTO> Plut. (Vit. aer. alien 830E, Is.
et Os. ) 13 row Hipp.: -rT,v Plut.: W> Philop. vvv om.
Hipp.: 8evpo Philop. eiJLi Hipp.: eiJLi Plut.
DU (ad B l l5) Plut. ls. et Os. 361C

'Eµ,m:8oKA7']c; 8€ Kat 8tKa<; <f>TJO"t 8i86vai TOV<; oa[µ,o
vac; Jiv <ilv>1 etaµ,apTWCTL Kat 1TATJ/L/LEA'ljCTWO"tV ( . . . =
DI0.9-12], ax_pi oiJ KOAaCT0EvTE<; OVTW Kat KaOapOev

TE<; aVfJtc; T�V KaTa </>vCTLV x_wpav Kat Tativ U'lTOAa
{JwU"t.
1 <&v> Eus. PE 5.5.2
368
EMPEDOCLES
Must wander thrice ten thousand seasons far

from the blessed ones,
Growing during this time in the different forms
of mortal beings,
Exchangi ng the painful paths of life.
For the force of the aether chases them toward
the sea,
The sea spits them out toward earth's surface, 10
the earth toward the rays
Of the bright sun, and he [i.e. the sun] hurls
them into the eddies of the aether.
Each one receives them from another, but all
hate them.
Of them, I too am now one, 1 an exile from the
divine and a wanderer,
I who relied on insane Strife.
1 Or, with Plutarch's text: "It is this [scil. route] that I will now
follow."
D l l (ad B l l5) Plutarch, On Isis and Osiris

Empedocles says that the divinities (dailrwnes) are pun
ished for whatever faults and offenses they commit [ . . . ]
until, having been punished in this way and been purified,
they once again take up their natural location and rank.
369
Dl2 (B l42) P. Herc. 1012, Col. 40.7-10 (p. 59 Primavesi)

TOV S' o1fr' ap TE aio<; TE'YE0£ Soµ.oi aiy[ ioxo io]
ov]TE T[i 7T]'l1 1\iSov Se[xErat 7TV] Ki[vo]v !TTE'YO'>
[-JS[-]
1 aiy[ i6xow] Vogliano

2 rest. Martin, alii aliter [E'v]8[ov] van der Ben
Dl3 (Bl l7) Diog. Laert. 8.77 (et al. )

7JS71 yap 7TOT' eyw 'YEV0µ71v KOVpo<; TE KOp7] TE
Oaµvo<; T' oiwvo<; TE Ka£ ltaA.o<; lµ7Topo<; ix0v<;.
2 E'µ:rropo> Hipp. Haer. 1 .3.2, Athen. Deipn. 8.69: Ef.L7TVPO'>

Diog. Laert. mss.: EAA07TO'> Clem. Alex. Strom. 6.24.3
Dl4 (Bl l8) Clem. Alex. Strom. 3. 14.2

KAavua TE Kat KWKV<Ta iSwv auvv"ljOEa xwpov.
D 15 (Bll9) Plut. Exil. 17 607C
370
E MPEDOCLES
012 (B l42) Herculaneum Papyrus

Him [i.e. the exiled demon] neither do the
covered abodes of aegis-bearing Zeus
Receive nor in any way the dense palace of
Hades . . .

013 ( B l l 7) Diogenes Laertius (et al. )
For as fo r me, once I was already both a youth
and a girl,
A bush and a bird, and a sea-leaping, voyaging
fish.
014 ( B l l8) Clement of Alexandria, Stromata

I wept and wailed when I saw an unaccustomed
place.
015 ( B l l9) Plutarch, On Exile (et al. )

Far from what honor and from what abundance
of bliss
371
Dl6 (Bl20) Porph. Antr. 8, p. 61 . 19

1Tapa TE yap 'Ep,1TEOOKAEt at l/Jvx_o1TOf«-1TOt Ovvap,Ei<;
'>.. iyovaw
T,A.vOoµ,Ev TOO' tJ1T' avTpov V1TOCTTEyov - u u I - -
Dl 7 (Bl24) Clem. Alex. Strom. 3. 14.2 (et al. )

tJ 1T01TO£, tJ 0E£AOJJ 8V'T/TWV yivo<; ' tJ
ov<Tavo'>..fJ ov,
Totwv EK T' iplowv EK TE <TTovax_wv iyivECT8e.
1 Ji 8ei>.ov Scaliger: 1) 8EiAov Clem. 2 Toiwv Porph.
Abst. 3.27, Timon Frag. 10.2 Di Marco: o'lwv Clem.
Dl8 (Bl25) Clem. Alex. Strom. 3. 14.2
Dl9 (Bl26) Plut. Esu cam. 2.4 998C
D20 (Bl48) Plut. Quaest. conv. 5.8 683E

aµ,cf>tfJpoTT/v x_Oova [cf. R4]
D21 (Bl22) Plut. Tranquil. an. 15 474B (et al. )

Ev8' �CTav XOovlri TE Kai. 'H'>.. t01TTJ Tavawm<;,
1�:T,pt<; {)' aZµ,aTOECTCTa Kai. 'Apµ,ovlri Oeµ,epwm<;,
372
EMPEDOCLES
Dl6 (B l20) Porphyry, The Cave of the Nymphs

In Empedocles, the powers that accompany the souls say,
We have arrived under the roof of this cave . . .
Dl 7 (B l24) Clement of Alexandria, Stromata (et al.)

Alas! Wretched race of mortals, miserable race!
From such kinds of strife and from such groans
are you born!
Dl8 (B l25) Clement of Alexandria, Stromata

Out of living beings he produced dead forms,
proceeding to the exchange.
Dl9 (B l26) Plutarch, On the Eating of Flesh

[Seil. She, 1 ] enveloping in an unfamiliar cloak of
flesh . . .
1 The subject here is feminine, unlike the masculine in Dl8.
D20 (B l48) Plutarch, Table Talk

man-enveloping earth [cf. R4]

D2 1 (B l22) Plutarch, On the Tranquility of the Soul
(et al. )
The Earthly was there, and the farsighted Sun
eyed,
Bloody Combat and calm-seeing Harmony,
373
Ka>..>.. iurw r' Aluxpfi n, ®6wua TE Ariva£ri TE,

NriµEpTfi<> T' �p6Euua µEl.. ayKap7T6<; r' '.Auacfma.
4 p,EA6.yKap1T1)<; T' Plut. W (p,EA.ayKap1ToT' RSN): p,EA.ay

Kovpo> T' Tzetz. In Aristoph. Prolog. 1 . 1 15: p,EA.ayKopov T'
Tzetz. Ghil. 12.573
D22 (Bl23) Corn. Theol. 17

<l>vuw TE <P(Jiµevri TE, Kat Evva£ri Kat "EyEpuii;; ,
Kww T' A<TTeµcpfii;; TE, 7Tol..vuTecpav6i;; TE
MEyiuTw
Kat t<Pop£ri, $ocpfit TE Kat 'Oµcpa£ri u u I - -
3 versus restitutus valde incertus ( cf. R97) cpopi71 NB:

cpopi71v PVLXW (-iY,v M): </>opv71 G: 'Acpopi71 Bergk <ro</>71
N (sine acc.) BG: <ro</>Y,v PMLX: <rop,cp1)v V: !w7r1) Bergk
cpai71 NBC: op,cpai71v PMVLX 'Acpopi71 re !o</>71
'Op,cpai71 < <TKOTOE<r<ra> Picot, alii alia
D23 (Bll6) Plut. Quaest. conv. 9.5 745C
D24 (Bl21) Hierocl. In Carrn. Aur. 24.2-3 (et al. )

- u u I - u u I - u u I - u aTEp7rea xwpov,
lvOa <P6vo<; TE K6To<; TE Kat a>.. >.. w v EOvEa
Kripwv
J\.T'Y/'> av AEiµwva KaTa <TK6To<; fJAa<TKOV<TW.
2 post. huncvers. habet avxp,71pai TE VOITOt Kat <rY,t/JtE<; epya

TE pEv<rTa Prod. In Grat. p. 97, quod sec!. edd. plerique
374
E MPEDOCLES
Beauty and Ugliness, Quickness and Slowness,

Lovely Infallibility and black-fruited
Indistinctness.
D22 (B l23) Comutus, Greek Theology

Growth and Perishing, and Sleep and
Awakeness,
And Movement and Immovability, and many
crowned Excellence
And tPhorie, Sophet 1 and Utterance . . .
1 The text and meaning of these two terms are very uncertain
(the former might suggest 'filth,' the latter 'wisdom'), and the
whole verse is reconstituted from words that Comutus could also
have derived from the context (cf. R97).
D23 ( B l l6) Plutarch, Table Talk

. . . [scil. Grace?] hates intolerable Necessity.
D24 (Bl21) Hierocles, Commentary on Pythagoras'

Golden Verses
. . . a joyless place,
Where Murder, Rage, and the tribes of the
other Death-divinities
Wander in darkness along the meadow of
Destruction (Ate). 1
1 In Produs' citation of this passage in his commentary on
Plato's Cratylus, there is an additional verse after v. 2: "The desic
cating illnesses, the putrefactions and the works of Hux."
3 ava A.etµ,wva mss., corr. Bentley: EJJt AELJ.LWPL Prod. In Remp.

2.157 T,A.a<rKov<rt mss.: iA.a<rKonai Prod. In Remp. 2. 157
375
D25 ( B 128) Athen. Deipn. 12 5 lOC (v. 1-7); Pmph. Abst.

2.21 .2-4 (v. 1-3, 4-7) , 27 (v. 8-10) (et al.)
ovSe 'Tt� �v KEtvoiaw "Ap71� 0Eo� ovSe KvSoiµ.6�
ovSe ZEv� fJaU"i'AEv� ovSe Kp6vo� ovSe
lloU"EiSwv,
a'A.'A.a Kv?Tpi� fJaU'tAEia u I - u u I - uu I
TT,v oi'.y' WU'E{JEEU'U'W &.ya'A.µ.aU"W i'A.aU'KOVTO
5 ypa?TTo'i� TE 'cf>oiU"i µ.vpoiU"i TE SaiSa'A.E68µ.oi�
U"µ.vpv71� T' aKp"ljTOV OvU"iai� 'A.ifJavov TE
OvwSov�,
�avOwv TE U'1TOV8a� µ.EAiTWV pt1TTOVTE� E� ovSa�·
Tavpwv 8' aKp"ljToiU'i cf>6voi� ov Swero fJwµ.6�,
a'A.'A.a µ.VU'O� TOVT' €U"KEV EV avOpw?ToiU"i
µ.E')'iU'TOV,
10 Ovµ.ov a?ToppaiU'aVTa� USµ.Evai fiea yv'ia.
2 Zev-, . . . Kp6vo<> Ath.: o Zev-, . . o Kp6vo-, Porph.

.
7 tav8wv. . . µeAiTwv Ath.: tov8wv. . . . µe'Ainwv Porph.

8 axp�'TOLCTL Scaliger: aKptroun Porph.: aKpa'TOLCTL Eus. PE
4. 14.7: app�'TOUYL Fabriciuss 10 U.8µevaL Eus. (er:rµevaL A),
Cyrill. Alex. Jul. 9 p. 972D Migne: UA.µevai Porph.: eve'Sµevai
Diels
D26 (B l30) Schol. in Nie. Ther. 452c, p. 185

�U'aV Se KTtAa ?TavTa Kat avOpw?ToiU"i 1TpOU'7JVfj,
Ofjpe� T' olwvoi TE, cf>i'A.ocf>pol7'1'v71 TE SES"fjEi.
376
E M PE D O C L E S

025 (B l28) Porphyry, On Abstinence (et al. )
There was neither some Ares fo r them as a god
nor Tumult,
Nor Zeus king nor Cronus nor Poseidon,
But Cypris queen . . . 1
She it was whose favor they won with pious
images,
Painted animals and artfully scented perfumes, 5
Sacrifices of unmixed myrrh and of fragrant
incense,
Casting onto the ground libations of blond
honey.
The altar was not drenched with the unmixed
blood of bulls,
But this was among men the greatest pollution:
To rip out the life and to devour the noble 10
limbs.
1 'Cypris queen' is created on the model of 'Zeus king.' As the
verse is incomplete, we cannot know whether these men had her
as their god, or whether 'Cypris' governed another verb.
026 (B l30) Scholia on Nicander's Theriaca

All were tame and gentle to human beings,
Wild beasts and birds, and benevolence blazed
forth.
2 olwvoi Sturz: av8pwTroi mss.
377
027
a (B l35) Arist. Rhet. 1 . 13 1373bl4-16
[ . . . ] Kat w> 'Eµ:rre DoKA.7]., A.eyei 7rept Tov µ:Yi KTeiveiv
TO eµt/Jvxov- TOVTO yap ov TtCTL µev DLKUWV TtCTL D' OV
8£Katov,
aA.A.a TO µ,ev TTaVTCUV v6µ,iµ,ov Dia T'
eVpVfLEDOVTO<;
aUU.po<; T,vEKECU<; TETUTai Dia T' a7TAETOV avy7)<;.
b (ad Bl35) Cic. Rep. 3 . 1 1 . 19

Pythagoras et Empedocles unam omnium animantium
condicionem iuris esse denuntiant clamantque inexpiabilis
poenas impendere iis a quibus violatum sit animal.
028 (Bl36) Sext. Emp. Adv. Math. 9. 129

ov Travcrecr8e iJ>6vow Dvcrrixeo<>; ovK ecropaTe
aA.A.1).>..o v<; Da7TTOVTE<; aK'1JDel.11cri v6oio;
029 (Bl37) Sext. Emp. Adv. Math. 9. 129
378
E M P E DO C L E S

D27
a ( B l35) Aristotle, Rhetoric
[ . . ] and as Empedocles says with regard to not killing

.
what possesses life: for it is not the case that this is rightful
in some cases but not rightful in others,
But what is lawful for all, through the wide
ruling
Aether it extends continuously and through the
boundless light.
h (ad B l35) Cicero, On the Republic

Pythagoras and Empedocles assert that there is a single
legal condition for all living beings and they proclaim that
inexpiable punishments await those who have done vio
lence to an animal.
D28 ( B l36) Sextus Empiricus, Against the Natural Phi

losophers
Will you not desist from evil-sounding murder?
Do you not see
That you are devouring each other in the
carelessness of your mind?
D29 ( Bl37) Sextus Empiricus, Against the Natural Phi

losophers
The father, lifting up his own son who has
changed shape,
379
EARLY G RE E K P H I L O S OPHY V
cr<f>a,Et E1Tevx6µ.evoi; µ.l:ya v1}1Ttoi;· oi 8'

ci1ropEVVTa£
Atcrcr6µ.evov OvovTE<;, 0 8' av v-rjKOVCTTO<;
oµ.oKAEwv
cr<f>aga<; EV µ.eyapotCT£ KaKT,v aAEyVVaTO 8aZTa.
5 wi; 8' aVTw<; 1TaTf.p' vioi; eA.wv Ka� P.TJTEpa
1Tat8E<;
Ovµ.ov a1Toppa£cravTE <f>£A.a<; KaTa crapKa<;
E8ovcrw.
2 oi8a tropeiwrai N: oi 8€ tropevvrai LES", corr. Diels
3 >.. irrrr6µ,evov NLE: >.. irrrroµevoi ') Ovovro' Hermann:
Ovovra' Wilamowitz 08' av�KOVG"TO' mss., corr. Diels
6 atroppairrrravra mss., corr. Karsten
D30 (B l45) Clem. Alex. Protr. 27.3

TOtyapTO£ XaAE1Tfjcrw aAVOVTE<; KaKOTTJCT£V
OV7TOTE 8eiA.a£wv axf.wv A.w<f>-rjcrETE 8vµ.6v.
D31 (Bl41) Aul. Gell. Noct. 4.11.9
D32 (B l40) Plut. Quaest. conv. 3 . 1 646D
rwv J '4>oif3eiwv Diels
380
E M PE D O C L E S
Cuts his throat, with a prayer-fool that he is!

The others are at a loss
While they sacrifice the suppliant; but he [scil.
the father] , deaf to the shouts,
Has cut the throat and prepared an evil meal in
his house.
In the same way, a son seizes his father and 5
children their mother,
And ripping out their life they devour the flesh
of their dear ones.
D30 (B l45) Clement of Alexandria, Protreptic

And so, driven mad by terrible crimes,
You will never rest your heart (thumos) from
dreadful sufferings.
D31 (Bl41) Aulus Gellius, Attic Nights

Wretched, completely wretched, keep your
hands away from beans!
D32 (B l40) Plutarch, Table Talk

Keep yourselves completely away from . . . bay
leaves.
381
D33 (B l44) Plut. Cohib. ira 16 464B

- v v I - v v I - v v VTJCT'TEVCTai KaKO'T'TJ'TO<;.
D34 (Bl39) Porph. Abst. 2 . 31.5 (cf. D 76.5--6)

otµ,' on ov 7rpou8ev /LE SiwAECTE VTJAEE<; .f,µ,ap,
7rptv <T)(ETAi' lpya fJopos TTEpt xel.Aeui
/L'TJ'TtCTauOai.
1 oZµ,oi oT' mss., corr. Nauck
D35 (B l43) Theon Sm. Exp., p. 15. 10-1 1
rnµ,wll restit. Picot ex Taµ,oVTa ( cf. R99) a TELpEt dett.

quidam: aKY/pEt Ject. incerta in ms. (in ras . )

D36 (Bl27) Ael. Nat. anim. 12.7 (et al. )

E V Of,pECTCTt AEoV'TE<; opEtAEXEE<; xaµ,aiwvai
yl.yvov'Tai, Sacf>vai s· EVt SlvSpECTW T,vKoµ,oiuw.
1 Ell OT,pE<r<ri Schol. in Aphthonium (Hermann, Orphica,

p. 511): Ell Oripa-£ 8€ Ael. 2 Ellt Ael.: Ell Schol. in Aphth.
382
EMPEDOCLES
033 (Bl44) Plutarch, O n Controlling Anger

. . . to abstain from evil. 1
1 These words might also have stood at the beginning of the
line.
034 (B l39) Porphyry, On Abstinence

Alas, that the pitiless day did not destroy me
earlier,
Before I contrived terrible deeds of feeding
around my lips!1
1 These two verses (the second in a slightly different form)
appear in the poem on nature (D76.5-6).
035 (B l43) Theon of Smyrna, On Mathematics Useful

for Understanding Plato
Cutting from five sources . . . with unwearying
(?) bronze 1
1 Text and meaning uncertain. This might be a ritual prescrip
tion. Theon gives the verse an allegorical interpretation of an
epistemological nature (cf. R99).

036 (B l27) Aelian, On the Nature of Animals
Among wild beasts, they become mountain
bedded earth-couched lions,
And laurels among beautiful-tressed trees.
383
D37 (26 Mansfeld/Primavesi) Hdn. Prosod. cath. , Cod.

Vind. Hist. gr. 10 (p. 36 Primavesi-Alpers)
Tl'apa µhTOi 'EµTl'E8oKAEt ev (3' Ka8apµwv
Twv yap o<Ta f>l,,ai<; µev eT/'a<T<TVTep', [a]vTa[p
V]Tl'Ep{)E
µaVOTEpOt<; Op1T'TJt£ KaTa<TTfj<t> TTJAE{)ao[vTa].
1-2 rest. et corr. Primavesi-Alpers
Among Humans (D38-D40)

D38 (B l29) Porph. VP 30

�v SE Tt<; EV KEtVO£<T£V av.f/p 1T'EP£W<T£a Ei8w<;,
()<; 8-fi µf,Kt<TTOV Tl'pa1T't8wv EKTf,<TaTo Tl"AovTov
T/'aVTOtWV TE µaAt<TTa <Tocf>wv ETl'tf,pavo<; epywv·
OT/'T/'OTE yap T/'a<T!J<TW opetaiTo Tl"paT/'tOE<T<Tw,
5 pEta YE TWV OVTWV T/'aVTWV AW<T<TE<TKEV eKa<TTa
Kat TE OeK' av8pw1T'WV Kat T' ELKO<T£V alwvE<T<T£V.
D39 (B l46) Clem. Alex. Strom. 4. 150.l

El<; OE TEAO<; µaVTE£<; TE Kat vµvoT/'OA0£ Kat
iTJTpOt
Kat Tl'poµoi av8pwTl'O£<T£V ET1'£"X,8ovtot<T£ T/'EAOVTat,
ev8Ev ava(3ha<TTOV<T£ 8Eot nµfj<Tt cf>ept<TTO£.
384
E MPEDOCLES
D 3 7 ( � D K ) Herodian, General Prosody

In Empedocles in the second book of the Purifications:
Among these, all the ones whose roots are dense
hut who in height
Grow blossoming out in scattered hranchings.
Anwng Humans (D38-D40)

D38 ( B l29) Porphyry, Life of Pythagoras
There was among them a man, knowledgeable
beyond measure,
\Vho possessed the greatest wealth of organs of
thought (prapides),
And most of all a master in wise deeds of all
kinds.
For whenever he stretched forth with all his
organs of thought (prapides ),
Easily he saw each one of all the things that are 5
In ten lives of men, and in twenty.1
1 According to Porphyry (R45), Empedocles is referring to
Pythagoras; cf. also PIO.

D39 (B l46) Clement of Alexandria, Stromata
At the end they become seers, hymn singers,
doctors,
And leaders (pronwi) for humans on the earth,
And then they blossom up as gods, the greatest
in honors.
385
040 (B l47) Clem. Alex. Strom. 5. 122.3 (et al. )

a8avaTO£� a>.. A.oicnv O/LE<TTW£, aVTOTpU7TE,0£
EOJITE�, av8pel.wv axewv a7TOKA71poi, aTELpt:.t�.
1 avrorpa1TE,0£ Eus. PE 13.13.49: Ell TE rpa1TE,a£<; Clem.

2 eollTE<;] EVlltE<; Scaliger

Programmatic Statements (D41-D43)
041 (Bl) Diog. Laert. 8.60-61

[ . ] o ITavuav[a� [ . . . ] <tJ 87, Kat Ta Ilept cpvut:.w�
. .
7rpOU7Tt:.cpW11TJKEJJ ovrw�·
ITavuavl.ri, crll 8€ KA.v8i, 8atcppovo� 'A:yxfrov vU
A')'XtTEw Diels
042 (B2) Sext. Emp. Adv. Math. 7. 123 (et al. )

ureww7Tot /Lev yap 7TaA.a/Lai KaTa yvfo
KEXVVTai·
7TOAAa 8€ 8t:.l.A.' E/L7Taia, TU T' a/Lf3>..vvovui
/LEpl.µ,va�.
7Tavpov 8€ 'wfiui f31.ov /Lepo� &.Opfiuavrt:.�
WKVµ,opoi Ka7TJJOtO 81.K"f/JI ap8e11TE� a7TE7TTaJJ
3 /)€ mss.: /)' Ell Wilamowitz a8pfianllTO<; LEABR:

a8poi<TaJJTO<; NV, corr. Scaliger: a8poi<TaJJTE<; Bollack
386
E M PE D O C L E S

D40 ( B l47) Clement of Alexandria, Stromata
Sharing the hearth with other immortals, sitting
at the same table,
Without any share in men's sufferings,
indestructible. I
1 The participle eontes ('being') has the grammatical func
tional of a copulative; but its prominent position in enjambment
at the beginning of the line may further suggest the permanence
of this condition.

Programmatic statements (D41-D43)
D4 1 (Bl) Diogenes Laertius
[. ] Pausanias [
. . . . . ] to whom he has addressed his On
Nature as follows:
Pausanias, listen, you, son of wise-minded
Anchitus
D42 (B2) Sextus Empiricus, Against the Logicians

For narrow are the resources spread out along
the limbs,
And numerous the miseries that break in,
blunting the thoughts.
Having seen in their existences (zoe) only a small
part of life (bias),
They By off, swift-fated, borne along like smoke,
387
5 avro µ,6vov 'TTEi<rfH.vre<;, orcp 7rpO<TEKVp<TEV

"
EKa<TTO<;
'TTaVTO<T' e>.. avv6µ,evoi. TO 8' o>.. o v (Tt<; ap' >
evxerai evpli,v;
oiJrw<; OVT' em8epKTU ra8' av8pa<Tw ovr'
e'TTaKov<Tra
ovre v6cp 7repiA'YJ'TTTa. <TV <i)'> o�v, E'TT'E t c11 8 '
e>.. ia<TO'YJ <;,
7TEV<TEat' ov 7TAel:6v ye f3porEt'Y} µ,�n<; opwpev.
6 < TL> ap' > Frankel: < 7TUS > Bergk, alii alia
8 < 8' > Bergk 9 7TAEtov ye] 7T AEov T)e Diels
043 (Bl l l) Diog. Laert. 8.59 (et al. )

cpapµ,aKa 8' O<T<Ta yeyii<Ti KaKwv Kat yfipao<;
aAKap
'TTEV<TY/, E'TT'E t µ,ovvcp <TOt eyw Kpaviw ra8e 7ravra.
?TaVcrei� S' tiKaµciTOJV dvEµwv µEvo� oi T' €?Ti
yal:av
opvvµ,evoi 'TTVOtat<TL KaracpOivvOov<Tw apovpar;; ·
5 Kat 7TaA.w, .J]v K' eOi>..Y/ <TOa, 'Tra>.. ivnra 7TVEvµ,ar'
e7rafet-;·
()f,<TEL<; 8' ef oµ,f3poio KEAawov Katpwv avxµ,6v
avOpc:moi<;, Ofi<TEL<; 8€ Kat ef avxµ,ol:o Oepefov
1-3 desunt in B 3 7TaVCTEL> P ' : 7TaVCT"T} F aKa-

µ,arwv P: EK Kaµ,arwv F 4 apovpa> Clem. Alex. Strom.
6.30.1: apovpav mss.
388
E M PE D O C L E S
Convinced of whatever one thing each one of 5

them has encountered,
Driven in every direction. But the whole, <who
then> boasts that he has found it?
Thus these things are neither seen by men nor
heard
Nor grasped by the mind (noos). But you, since
you have withdrawn here,
You will learn; never has human intelligence
(metis) soared further.
043 (Bl l l) Diogenes Laertius

As many as are the remedies for ills, and
protection against old age-
You will learn them, since for you alone I myself
will accomplish all this.
You will stop the force of tireless winds that,
rushing down
Onto the earth, destroy the fields with their
blasts;
And in turn, if you wish, you will bring back 5
breezes in requital.
Out of a black rain cloud you will make an
opportune dryness
For human beings, and you will also make out
of a summer dryness
6 Ofi<rw; F: rf,<; d<; B: <rrf,<ret<; Ps 7 Oepefov rec.: Oe-

peiot<> F 1 : Oepfot<> BP 1 (Q)
389
pevµ,aTa 8ev8pe68pe7TTa, Ta T' al8Epi van'/uov

Tai,
a.eei') 8' ee '.A£8ao KaTacf>Oiµ,EVOV µ,EVO') &.v8p6 ...
8 Tcfr' al8ipi vai-r/uovTai P 1 (Q): raTai8epivatT/'> ovra B:
TaTe Bipei va-r/uovrai F: TaT' ev Bipei euovrai Sud. A.3242:
Ta T' alBipi cHuuovrai Wilamowitz: Ta T' alBipi vaieTaovuiv
Bollack
D44 (B3) Sext. Emp. Adv. Math. 7. 125 (et al. )

&..ua Oeo'i Twv µ,f.v µ,av£71v &.7ToTpEifraTe
yA.wuu71'>,
EK 8' oufow U'TOµ,aTWV Ka8apT,v O"X_ETW<TaTE
7T'T/'Y�V.
Ka'i <TE, 7ToAvµ,v�u'T'T/ AevKwAeve 7Tap8Eve Movua,
avrnµ,ai, iii v 8Eµ,i'> E<TTLV ecf>71µ,epfoiuiv &.Koveiv,
5 7TE/l-7TE 7rap' Evuef3£71'> eA.aovu' w�viov apµ,a.
µ,718€ <TE y' evSOgoio f3i�ueTai av8ea nµ,fi'>
7Tp0'> 8V71TWV &.veAE<T8ai, ecf>' $ (J' O<TL'T/'> 7TAEOV
Ei7TEtV
Oapue'i-Ka'i TOTE ST, uocf>t71'> E7T' aKpoiui Ooa,ei.
&.A.A' ay' a8pei 7Taun 7TaA.aµ,n, 7Tfi SfjA.ov
"
EKa<TTOV,
1 a1J'OTpiipaT€ Stephanus: a11'€TpiojJaT€ mss.

2 oxeTeVO'"aT€ Stephanus: wxwuan N: exevuan E: oxev-
O"aT€ LS- 7 ecf>' ([> 8' out'Y/'> Clem. Alex. Strom. 5.59.3: €cf>w-
8oet'Y/'> mss.
390
EMPEDOCLES
Streams nourishing trees that will dwell in the

aether,
And you will bring out of Hades the strength of
a man who has died.

D44 (B3) Sextus Empiricus, Against the Logicians
But, gods, turn aside from my tongue their
madness
And draw forth from pious lips a pure stream.
And you, Muse, much-wooed, white-armed
virgin,
I beg you: the words that it is permitted for
ephemeral beings to hear,
Send them from Piety while you drive the rein- 5
obeying chariot.
As for you [i.e. Pausanias] , may she [i.e. the Muse]
not compel you to gather the flowers
Of glorious honor from mortals, so as to speak
more than is sanctioned (hosie),
In rash audacity: it is then indeed that she sits
enthroned on the heights of wisdom (sophie). 1
But come, consider with every resource in what
way each thing is evident,
1 Llnes 5-7 are difficult. We take Empedocles to be leaving

open the possibility of a Muse deprived of wisdom-the one who
has inspired other poets.
8 8oa'EL mss. (et Prod. In Tim. 106F): 8oa,Eiv Hermann:

8oa<r<rE•<> Karsten 9 aAA' /J..y ' /J..8pet 1Ta<T'(} Bergk: aAAa
yap /J..8pE• 1Tos mss.
391
10 µfire nv' Ot/Jtv EXWV 7Tt<Tret 7TAEov 1j Kar' aKovfiv

1) aKO�IJ eplSov7TOIJ V7TEp rpavwµara yA.wCTCT'Y/<;,
µfire Tt rwv a>.. >.. w v, 07TOCTT/ 7TOpo<; E<Trt voijcrai,
yvlwv 7Ttcrrw lpvKe, v6ei ()' fJ Sij>.. o v lKacrrov.
D45 (B25) Schol. in Plat. Garg. 498e, et al.

u u I - Kat St<; yap, & Set, KaA6v ecrnv
Evt<T7TE'iv.
EllUT1TEL11] aKOV<Tal Plut. Non posse suav. 24 1 103F
D46 (B24) Plut. Def orac. 15 418C

- u uI - Kopvcf>a<; erepa<; erepvcri 7TpOCTU7Trwv
µv8wv, µfire >.. eyew arpa7Tov µlav - u u I - -
1 ofrepvui] €r€pai<> (-ui) mss., corr. Scaliger

2 µ,T,rE AeyEtv] µ,Y, TEAEEw Knatz
D47 (B4) Clem. Alex. Strom. 5. 18.4

aAAa KaKOt<; µev Kapra 7TEAet KparEoVCTW
a7TtCTretlJ,
w<; Se 7Tap' iJµerep'Y/<; KeAerai 7Ttcrrwµarn
Movcr'Y/<;,
yvw8i Siarµ'Y/8f.vro<; evt cr7TAayxoicri >.. 6yoio.
1 7TEAEt] JLEAEt Schwartz 3 8iarµ,718€11ro<> ms.: 8iauu71-

8€no<> Diels: 8iarµ,iu8€no<> Wilamowitz
392
E M PE D O C L E S
Without holding some vision i n greater trust 10

than what accords with hearing (akoue),
Nor a resonating sound (akoe) as superior to the
clarities of the tongue,
And from none of the other limbs, in whatever
way it provides a path for thought (noesai),
Withhold your trust, but think (noei) in whatever
way each thing is evident.
045 (B25) Scholia on Plato's Gorgias

. . . for it is a fine thing to state even twice what
is fitting.
046 (B24) Plutarch, The Obsolescence of Oracles

. . fitting onto each other the peaks
.
Of words, not to utter only a single path . . .
04 7 (B4) Clement of Alexandria, Stromata

But base people greatly distrust (apistein)
authority;
Whereas you, in what way the proofs (pistomata)
coming from our Muse command-
Know this in your deepest heart, once the
argument has been cut up [i.e. analyzed] .
393
Ontology (D48-D55)
Being (D48-D50)
D48 (Bl2) Phil. Aetem. mund. 5, p. 74.7-8 (v. 1-2); Ps.

Arist. MXG 2 975a3-4
€K TE yap ovSaµ: EOVTO'> aµ:r/xav6v ECTTt
yevecr8ai
TO T' EOV E�a7ToAecr8ai av"ljvv<TTOV Kat a1TVCTTOV"
aiet yap Tfj y' €crra£ 07T'[l KE Tt'> aiev epel.S11.
1 EK 7€ yap ovoaµ: EOVTOS' Diels: EK TOV yap ov8aµ.fi OV70S'

Phil.: eK 7oli µ.� ovTo> Ps.-Arist. (L): EK 7oli yap µ.� €6vro>
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aTroA.€a·8at (-E'i<r8at) Phil.: e(6A.A.v<r8at Ps.-Arist. U7rV-
<T70V Mangey: aTraV<TTOV Phil.: a7rpTJK70V Ps.-Arist. 3 Tfj
y' E<TTat Panzerbieter: 8{i<rE<r8ai mss.: 8TJ<TE'i7at Bollack
D49 (Bl3) Aet. 1 . 18.2 (Stob., Theod. Cur. 4. 14) [7rep t

Kevov]
ovSe T£ TOV 1TaVT0'> KEVEOV 7TEAE£ ovSe 7TEp£CTCTOV.
ov8e n Stob., Theod. KBL: ov8ev n Theod. MC ( n

om. V) KEvEov Theod.: K€Vov Stob.
D50 (Bl4) Ps.-Arist. MXG 2 976b25

TOV 1TaVT0'> s· ovSev KEVEOV" 1T08ev oiv TL K'
e7TeA.8oi;
KEvEov R: KEV (lac. 4 litt.) L Tro8ov mss., corr. Spalding
394
E M P E D OC LE S
Ontology (D48-D55)
Being (D48-D50)
D48 ( B l2) Philo of Alexandria, On the Eternity of
the World; Ps.-Aristotle, On Melissus, Xenophanes, and
Gorgias
For from what is not at all , it is impossible that
something come about,
And that what is be completely destroyed is
unfeasible and unheard of;
For, wherever one presses each time, each time
it will be there.
D49 ( B l3) Aetius

And nothing, in the whole, is empty nor in
excess.
D50 ( B l4) Ps.-Aristotle On Melissus, Xenophanes, and

Gorgias
Of the whole, nothing is empty; so from where
could anything come to be added to it?
395
D51 ( B l l ) Plut. Adv. Col. 12 1 1 13C

v'lj?Tioi· ov yap u</>w SoA.ix6cf>povio; Eiui
µipiµvai,
ot s� yiyvE<TOai ?Tapoo; OVK EOV EA1Tt,OV<TLV
TI TL KaTaOvY,<TKELV TE Kat eg6A.)wu8ai a?TaVT1J.
3 7TUVTTJ mss., corr. Xylander
D52 (Bl5) Plut. Adv. Col. 12 1 1 13D

OVK llv av�p TOLaVTa uocf>oo; cf>pE<Tt µavTEV<TatTO,
W<; ocf>pa µiv TE f3iwui, TO s� fJioTOV KaAEoV<TL,
To</>pa µEv ovv Eiuiv, Kai ucf>w ?Tapa SEiA.a Kat
euOA.a,
1Tptv Se ?TayEv TE f3poTOt Kat (E?TEt) A.VOEv, ovSev
0..p ' elu£v.
3 8Hva mss., corr. Bergk 4 < E7TEt> A.v8ev Reiske: A.v-

Of.vr' mss.
D53 (B8) Aet. 1 .30. 1 (Ps.-Plut. ) [m::p t cf>vuEwo;] (et al. )

d.A.A.o S i TOL epiw· cf>vuio; ovSEvoo; E<TTLV a?TaVTWV
OvTJTWV, ovSi TL<; ovA.oµivov OavaTOLO TEAEVT'lj,
&.A.A.a µ6vov µ'tgi,. TE SiaA.A.agi,. TE µiyiVTwv
E<TTt, </>vuio; Se f3poTOt<; ovoµa,ETaL
av(}pw?TOL<TLV.
396
E M PE D O C L E S

D51 ( B l l ) Plutarch, Against Colotes
The fools! They have no long-thinking concerns,
Those who suppose that what was not before
comes about,
Or that something dies and is completely
destroyed.
D52 (B l5) Plutarch, Against Colotes

A wise man would not surmise such things in his
mind:
That so long as they live what they call a life,
For so long they are, and evil things and good
ones are theirs,
But that before mortals have coalesced and
<after> having dissolved, they are nothing.
D53 (B8) Aetius

Something else I will tell you: of nothing is
there birth, among all
Mortal things, nor is there an ending coming
from baleful death,
But only mixture and exchange of things mixed
Exist, and 'birth' is a name given by mortal
humans.
1 dmfvrwv] .16vrwv Arist. Metaph. �4 1015al: eKacrrov Plut.

Adv. Col. 10 llllF 2 ovA.oµhov . . . TEAEvri)] ovA.oµevr1
. . . yevi.OA.71 Plut. 4 8€ f3porols] 8' E7rt rot<; Arist. Metaph.
Plut.
397
054 (B9) Plut. Adv. Col. 1 1 1 1 13A-B

oi s· OT€ µ,ev Ka.Ta cf>wra. µ,iyev cf>w<> a.Wept - -
7} Ka.Ta 071pwv &:ypoTepwv yevo<> 7} Ka.Ta Ociµ,vwv
T,e Ka.T' olwvwv, T6T€ µ,ev TOV - u Y€VE<r0a.t ·
€VT€ 8' a7ToKpw0wc:rt, Ta 8' a.v 8vc:r8a.lµ,ova.
7T6Tµ,ov,
5 v <yo 0€µ,i<>, Ka.A.€ovc:rw, oµ,w<> 8' e7Tlcf>71µ,i Ka.'
aVT6�.
1 µ,iyev </Jw<; al8epi lac. 6--7 lit. E, 8 lit. B: µ,iyevT' El<; al8€p'
Z<KwvTai> Diels: al8€pwv <f3fJ > Primavesi 3 post Tov lac.
7 lit. E, 8 lit. B: TOTE µ,€11 TO <>.. eyov<n> Reiske 4 a/rro Kpi-
Owi:n mss.: corr. Panzerbieter Ta] To Reiske 5 ii (vel
T, vel �) Plut. Praec. Ger. 28. 820F: Eivai mss.: � Diels: ov
Wilamowitz <yE> Bollack: <ov> Bachet de Meziriac: <ii>
Wilamowitz oµ,w<; nos: oµ,w<; vel OO'W mss., Plut. 820F
plerique: voµ,<tJ Plut. 820F G3
055 (BlO) Plut. Adv. Col. l l 1 1 13B

. . . Ociva.TOV . . . aA.otTTJV
The Four Elementary Roots and the Two

Fundamental Powers (D56-D65)
056 ( ( A33) Aet. 1 .3.20 (Ps.-Plut. ) [7r€pt TWV apxwv Tt

€tCTtV]
'Ep.7T€8oKAi/<> [. . .] Terrnpa. f.LEV A.ey€t (T'TOtX€ta., TTi'Jp
aepa. v8wp yijv, 8tJo 8' apXtKa'> 8vvap.H'>, <l>tAta.v T€
Ka.t N€'i:Ko<>· J>v .;, µ,ev ec:rTw EvwnK.Y, To Se 8ia.tp€nK6v.
398
E MPEDOCLES
D54 (B9) Plutarch, Against Colotes

But they, when light mixed with aether in a
human (?) . . .
Or in the race of savage beasts or of bushes
Or of birds, then . . . to be born;
But when they are separated apart, this in turn
they call •unfortunate destiny,'
As is licit (themis ), and I myself too apply it [i.e. 5
this term] in the same way. 1
1 The text of this fragment is very corrupt.
D55 ( BIO) Plutarch, Against Colotes

. . . death . . . vengeful
The Four Elementary Roots and the Two

Fundamental Powers (D56-D65)
D56 ( < A33) Aetius

Empedocles [ . . . ] says that there are four elements (fire,
air, water, and earth) and two powers that are principles
(Love and Strife) , of which the former unifies while the
latter divides.
399
D57 (B6) Aet. 1.3.20 (Ps.-Plut. ) (et al. ) [7Tt'pt apxwv n
Ela iv]
TE<r<rapa Twv 1TavTwv pi�wµ,aTa 1TpwTOv d.Kovt'·
Zt'v� apy-t,� "Hp71 Tt' cpt'pE<r{3w� -t,8' '.Ai:8wvt'V�
Nfj<rTls 8', � 8aKpvoi� TE"f"ft'L Kpovvwµ,a
{3p0Tt'LOV.
1 Twv Aet.; Sext. Emp. Adv. Math. 10.317; Clem. Alex. Strom.
6. 17.3; Stab. 1.10.l la; Hippo!. Ref 7.29.3 et 10.7.3 et 4; Philop.
In Phys. 88.6 et 95.4-5: yap Sext. Emp. Adv. Math. 9.362 et
10.315 2 apyi}<; Sextus 9.362 et 10.315; Diog. Laert. 8.76
et alii: alOi}p Aet.: a1)p Hippo!. Ref 10.7
D58 Simpl. In Phys.

a (ad B98) p. 32.3-4
KaAt'L 8€ TO µ,€v 1Tvp Kat "Hcpat<rTov Kat i/)uov Kat
<f>A.6ya, TO 8€ v8wp oµ,{3pov, TOV 8€ aepa al8epa.
b (ad B21) p. 159.10-12
[ . ] E7TU"(H EKU<TTOV TWV t'tp71µ,evwv TOV xapaKTfjpa,

. .
TO µ,€v 1Tlip i/A.iov KaAWV, TOV 8€ aepa avy-t,v Kat

ovpav6v, TO 8€ v8wp oµ,{3pov Kat ()0.. A. a<r<Tav. AE"(H 8€
OVTW� · [ . . . D77] .
=
D59 (B7) Hesych. A.441
400
E M P E DO C L E S
057 ( B6) Aetius

Hear first of all the four roots of all things:
Zeus the gleaming, Hera who gives life,
Aidoneus,
And Nestis, who moistens with her tears the
mortal fountain. [cf. R90-R92]
058 Simplicius, Commentary on Aristotle's Physics

a (ad B98)
He also calls the fire 'Hephaestus' [cf. D l92] , 'sun,' and
'flame,' the water 'rain,' the air 'aether.'
h (ad B21)
[ . . . ] he introduces the characterization of each of the
things [scil. the four elements] that he has mentioned [scil.
in 073.232-66], calling the fire 'sun,' the air 'gleam' and
'sky,' and the water 'rain' and 'sea.' He speaks as follows:
[ . D77] .
. . =
059 (B7) Hesychius, Lexicon

Unborn: the elements, in Empedocles.
401
D60 (B23) Simpl. In Phys., p. 160. 1-1 1

W" 8' 01TOTav ypacpee" ava8.fiµaTa 1TOLKtAAwutv
avepe" aµcpt TEXV7J" V1TO µfino" e-0 SeSawTE,
olT' E'lTEt oov µaplfiwui 1TOAvxpoa cf>apµaKa
xepuiv,
apµoviv µeigaV'TE Ta µev 1TAEw, ah.A.a s·
eA.auuw,
5 EK 'TWV eZSea ?Ta<Ttv aA.iyKta 1TOpuVVOV<Tt,
UvSpea 'TE K'Tt,OV'TE Kat avepa" T,Se yvvatKa"
()iJpa" 'T' olwvOV" 'TE Kat vSaTo{)peµµova" lx{)v"
Kai TE 8eov" So>.. ixaiwva" nµfjui cf>epiuTov"·
OV'TW µfi u' a?Ta'TT/ cf>peva KatvV'TW aA.A.o8ev eivat
10 {)V7J'TWV, O<T<Ta ye s;,x.a yeyaa<Ttv a<T1TE'Ta,
1T7J'YTJV,
&.A.A.a Topw" TavT' Zu8i, 8eov 1Tapa µv8ov
, ,
aKOV<Ta".
2 ap.</Jt ed. Aid.: ap.</Jw mss. 8e8awre DE: 8e8awre<; F

4 p.eifavre Diels: p.ifavre EF: p.if avTe<; D 6 KTi,ovre<; D
D61 (B71) Simpl. In Gael. , p. 530. 1-4

el Se n uoi 1TEpt TwvSe A.im5gvA.o" €?TAeTo
1Tt<T'TL" '
1TW" v8aTo" yai71" TE Kat al8epo" T,eA.iov TE
402
E MPEDOCLES
060 ( B23) Simplicius, Commentary o n Aristotle's Phys

ics
As when painters color many-hued sacrificial
offerings,
Both 1 men, by reason of their skill, very expert
in their art,
They grasp many-colored pigments in their
hands,
Then, having mixed them in harmony, the ones
more, the others less,
Out of these they compose forms similar to all 5
things,
Creating trees, men, and women,
Wild beasts and birds, water-nourished fish,
And long-lived gods, the greatest in honors:
In this way may your mind not succumb to the
error that it is from elsewhere [scil. than from
the four elementary roots]
That comes the source of all the innumerable 10
mortal things whose existence is evident,
But know this exactly, once you have heard the
word of a god. 2
1 The form of the participles in lines 4 and 6 suggests that
Empedocles is speaking about two painters. 2 Perhaps the
Muse, perhaps Empedocles himself.
061 (B71) Simplicius, Commentary on Aristotle's On the

Heavens
If your belief (pistis) about these things were
ever lacking in 6rmness-
How from water, earth, aether, and sun
403
Ktpvaµ,evwv i;JS71 TE yEvoiaTO xpo'ia TE Ov71TWV

rn'i' o<Ta vvv yEyaa<Tt <TVvapµ,o<TOevT' 'AcppoSiTT/,
D62 (cf. Bl9) Plut. Prim. frig. 16 952B (cf. R93)

a
NEtKO<;" T' ovA.6µ,Evov u v I - u u I - u u I --[ =
D73.250]
T0 om. Plut., restituerunt edd. ex EMP. D73.250
b
- u u I - u u I - u v I - <TXESVVT]V iAoTT]Ta
D63 (Bl6) (Ps.-?) Hippol. Ref 6.25. l

� yap Kat 7rapoc;- �v <TE> Kat E<T<TETat, ovSe
,,
7r07"' , oiw,
TOVTWV aµ,cpoTEpwv KEVEW<TETat U<T'lrETO<;" alwv.
1 0 Miller: 0v P: Et H et Hipp. 7.29 (P) 0v Kat mss.,

corr. Duncker-Schneidewin ov8€ 1TOT0 OLW Hipp. 7.29 (H):
i'crrnt ov8€1Tw TOLW mss. et Hipp. 7.29 (P) 2 a<T1TETO<;
Miller: acrj3E<TTO<; Hipp.
D64 (cf. Bl51) Plut. Amat. 13 756E

. . 'EiSwpov . . .
404
E M PE D O C L E S
Mixed together, the forms and colors of mortal

things come about,
As they all exist now, fitted together by
Aphrodite,
D62 (cf. Bl9) Plutarch, On the Principle of Cold (cf.

R93)
a
And baleful Strife . . .
b
. . . Love that holds together1
1 The words might also have occurred earlier in the line.
D63 (B l6) (Ps.-?) Hippolytus, Refutation of all Heresies

For certainly, she [scil. Love or Strife] was before
and she will be, and never, I suppose,
Will the innumerable length of lifetime be
empty of both of these.
D64 (cf. Bl51) Plutarch, Dialogue on Love

. . life-giving [scil. Aphrodite] . . .
.
405
EARLY G R E E K P H I LO S O PHY V
D65 (cf. Bl8) Plut. Is. et Os. 48 370D

'Eµ7TEOOKAfj') OE TTJV &:yaOovpyo v apxiJv <l>£AOT'17Ta Kal
iX.(av, 7TOAAUK£') o' 'Apµov(av KaAEl Ueµepwmv.
The Operation of the Two Fundamental Powers:

Unifications and Affinities (D66-D72)
D66 (< 146 Bollack) Arist. EN 8.2 1 155b6-8

[ . . . ] €( EVaVTLa') OE TOVT0£') aAAO£ TE Kal 'Eµ?TEOOKAfj'),
TO yap oµoiov TOV oµofov €</>frcrUai.
D67 (B37) Arist. GC 2.6 333bl-2

alJtei o E xUwv µEv cr</>frepov yivo<>, alUipa o'
alUfJp.
D68 (B90) Plut. Quaest. conv. 5.8.2 683E (et al. )

&., YAVKV JLEV YAVKV µap7TTE, 7T£Kpov o' E7Ti
7T£Kp0V opoVCTEV,
o(v 8' E7T' o(v €{:317, 8aepov 8' E7TOXElTO 8a17pcfl.
1 post µ€v hab. E7Tt Plut., om. Macrobius Sat. 7.5.17

2 8aepov 8' E7Toxe'tro 8arip0 Diels: 8aA.epov 8aA.epov A.a
flfrw; Plut.: Oepµov 8' E7Toxevero Oepµq, Macr.: 8aA.epov 8a
A.epq, 8' E1TDXEVTO Karsten: aA.epov 8' E7Toxrue0' aA.rip0 Bollack
406
E M P E D O C LE S
065 (cf. Bl8) Plutarch, On Isis and Osiris

Empedocles calls the principle that produces what is good
Love (Philotes) and Friendship (Philie), and often calm
seeing Harmony.
The Operation of the Two Fundamental Powers:

Unifications and Affinities (D66-D72) 1
1 The six passages in this section certainly belonged to differ
ent episodes of the history of the world, but it is difficult or impos
sible to assign a precise place to them. We collect them here
because they illustrate a fundamental principle of Empedocles'
physics.
066 ( ;t: DK) Aristotle, Nicomachean Ethics

[ . . . ] others, including Empedocles [scil. express a view]
the opposite to these [i.e. Euripides and Herachtus, cf.
HER. 062]: for [ scil. they say that] the similar desires the
similar.
067 ( B37) Aristotle, On Generation and Corruption

Earth increases its own kind, and aether aether.
068 (B90) Plutarch, Table Talk

Thus the sweet seized hold of the sweet, the
bitter rushed upon the bitter,
The pungent mounted the pungent, and the hot
( ?) rode upon the hot ( ?) .
407
D69 (B91) Alex. (?) Quaest. 2.23, p. 72.26

vSwp OlV µiiAA.ov coni. Diels,

qui vowp Emped. abiud. et Alex. attrib. f.vapWµwv mss.,
corr. Karsten
D70 (B93) Plut. Def orac. 41 433B

f3vcrcr..avKfj� t«po«ovt Karnµ,[cryerni
ci..K 'Tl,�.
KpoKov F: KpoKov IIB: Kpovov Gv: KOKKO> Diels: KopKov

Bollack aKTL> mss.: aKrfi> Wilamowitz
D71 (B34) Arist. Meteor. 4.4 382al-2

a>.. cfnrov vSan Ko>.. >..-r) cra� u u I - u u I --
D72 (B33) Plut. Amie. mult. 5 95A

cd� 8' OT' 01T0� ytfA.a AevKOv Ey6µcf>wa-ev KaL
€S7J<TE
408
E MPEDOCLE S
069 (B91) Alexander of Aphrodisias, Natural Questions
Water is more adapted to wine, but with olive

oil
It does not want [scil. probably: to mix]
070 ( B93) Plutarch, The Obsolescence of Oracles

With linen is mixed the splendor of gleaming
saffron (?).
071 ( B 34) Aristotle, Meteorology

Having blended barley meal with water . . .
072 ( B33) Plutarch, On the Number of Friends

As when fig juice curdles white milk and binds it
409
EARLY G R E E K P H ILO SO PHY V

Remains of the Original Sequence of the
Poem (D73-D74)
D73 ( ;e DK) P. Strasb. gr. Inv. 1665-66, v. 232-308, ed.

Primavesi 2008;1 v. 233-66 Bl7 DK ( Simpl. In Phys . ,
=
pp. 158. 1-159.4 et al. ); v. 301-8 B20 DK (Simpl. In

=
Phys., p. 1 124. 12-18)

233 8t7TA' epEW' TOTE µEv yap ev 71vffi871 µ6vov Eivai
[Bl7.l] EK 7TAEOVWV, TOTE 8' av 8d<f>v 7TA.fov' et EVO'>
..
Eivai.
235 8oiT, 8€ 8v71TWV YEVECTi'>, 8oiT, 8' a7TOAEtt/Jt'>'
T7,V µev yap 7TaVTWV tvvo8o<> TtKTEt T, oAEKEt TE,
[Bl7.5] i] 8E 7TaAiv 8ia<f>voµEvwv 8pE<f>8liua 8d7TT7J.
Ka'i TavT' aA.A.aO"O"OVTa 8iaµ7TEPE'> ov8aµa A.'ljyEi,
aAAoTE µev <l>iAOTTJTi O"VVEpxoµEv' El'> EV
a7TavTa,
240 aAAOTE 8' av 8[x' EKaO"Ta <f>opEvµEva NEtKEO'>
lx8i;;i .
240a <oVTW'> �' µev ev EK 7TAEOVWV µEµa871KE
<{>vEu8ai, >
1 The papyrus, which contains the remains of the end of Fr.
Bl 7 DK and of what follows it, has in the margin a numerical

indication next to verse 300 that permits, for this fragment, exact
numbering of the verses of the poem. This numbering is
reproduced in the margins, as well as the correspondence with
the verses previously known. The difference for verses 233-240a
from the numbering of Primavesi's edition, which begins with
410
E M PE D O C L E S

Remains of the Original Sequence of the
Poem (D73-D74)
D73 ( � DK) Strasbourg Papyrus; ( B l 7, B20) Simplicius,
Commentary on Aristotle's Physics
Twofold is what I shall say: for at one time they 233
[i.e. the elements] grew to be only one [Bl7. l]
Out of many, at another time again they
separate to be many out of one.
And double is the birth of mortal things, double 235
their death.
For the one [i.e. birth] is both born and
destroyed by the coming together of all
things,
While the other inversely, when they are [Bl7.5]
separated, is nourished and flies apart (?).
And these [scil. the elements] incessantly
exchange their places continually,
Sometimes by Love all coming together into
one,
Sometimes again each one carried off by the 240
hatred of Strife.
<Thus insofar as they have learned to grow as 240a
one out of many,>
verse 232, is due to our designating 240a as the verse inserted by

the editors, which he numbers 240.
236 �vvo8o<; Martin-Primavesi (cf. v. 294, 300): a-vvo8o<>
Simpl.
237 8pe<f>(JE'ia-a Panzerbieter: 8pv<f>8e'ia-a Simpl. F: 8pv-
<f>8e'ia-a Simpl. DE 8tE7rT'YJ Scaliger: 8pe11'T'YJ Simpl.

240a hunc versum ( D77b.8) post Bergk add. edd. plerique
=
411
[Bl7.10] T]Se 7TaA.w SiacpvvTo<> €voi; 7TAeov' eKTeA.€0ovcn,

Tf)i µev yiyvovTai TE Kat ov <rcpi<riv €µ7reSoi;
, ,
aiwv·
�L Se SiaA.Aa<T<TOVTa Siaµ7TEpE<; ovSaµa A.-r)yei,
TaVTTJL S' alEv la<TLV aKiVTJTOL KaTa KVKAov.
245 ciH' aye µVOwv KA.vOi· µ&.O,,, yap TOL cpp€vai;
avtei·
[Bl7. 15] wi; yap Kat 7rptv €ei7Ta 7ricpav<rKwv 7TEipaTa
µvOwv,
Si7TA.' ep€w· TOTE µev yap �v TJVffi{)'T/ µovov eivai
EK 7TAEovwv, TOTE S' ail Sdcpv 7TA€ov' et EVO<;
eivai,
rrVp Kat vSwp Kat ya'ia Kai TJEpoi; a7TAETOV vl/Joi;,
250 NEtKO<; T, ovA.oµevov Sixa TWV, aTaAaVTOV
' ,
a7TaVTTJL,
[Bl7.20] Kat cI>iA.oTTJ'> ev TOL<TLV, t<TTJ µf'/KO<; TE 7TAaTO<; TE"
Tiiv <TV vowi SipKEV, ,.,,,,, s · oµµa<Tw �<TO
TE0TJ7TW<;"
i)ni; Kat {)VTJTOL<TL voµi,ETat lµcpVTO<; ap{)poii;,
241 T,8€ Karsten: 'ljt 8€ Simpl. 244 aKtVYJTOV Stein

245 µ,a8..,, yap TOL Bergk: µ,€8..,, yap rot Simpl. DE: µifJv yap
roi Simpl. F: µ,a8Y/a-'' yap Stob. 2.31.6 249 T,ipo> Simpl.,
Sext. Emp. Adv. Math. 9. 10, Athenag. 22: ai8€po> Plut. Adul.
63C, Clem. Alex Strom. 6.17 aTTAETOJJ Simpl. Clem. :
7',Trtoll Plut. Sext. Athenag. 250 aTTaVTYJL Sext. (bis),
Hippo!. Ref 10.7: ;Kaa-rov Simpl. (bis) 252 8epKev Clem.
Alex. Strom. 5.15: oepKov Simpl. Plut.
412
E M PE D O C L E S
And inversely, the one separating again, they [Bl 7.10]

end up being many,
To that extent they become, and they do not
have a steadfast lifetime;
But insofar as they incessantly exchange their
places continually,
To that extent they always are, immobile1 in a
circle.
But come now, listen to my words: for learning 245
will make your mind (phrenes) grow.
For as I already said, when I was indicating [Bl7. 15]
clearly the boundaries of my words,
Twofold is what I shall say: for at one time they
grew to be only one
Out of many, at another time again they
separate to be many out of one,
Fire, water, earth, and the immense height of
air;
And baleful Strife is separate from them, 250
equivalent everywhere,
And Love (Philotes) in them, equal in length and [Bl7.20]
in breadth.
Look you upon her with your mind (noos)-and
do not sit there with astounded eyes-
She who mortals too think is implanted in their
joints (arthra),2
1 In the masculine, thereby recalling that the elements are

gods.
2 There may be a reference to the penis in particular.
413
Tfjt TE cp[Aa cppovfovcn Kat ap(}µ,ia epya

TEAOVU"t,
255 I'TJ(}OU"V111J V KaAEoVTE<; brwvvµ,ov T,8' Acppo8tT'YjV"
[Bl7.25] TTJV OV Tt<; /LETa TOtU"W €AtU"U"O/LEV'YjV 8E8U'YJKE
Ov'YjTO<; avT/p· U"V 8' aKOVE A.6yov U"TOAOV OVK
a1TaT'YJA6v.
TavTa yap iU"a TE 7TUJJTa Kat 7/A.iKa yevvav
,,
EaU"t,
nµi/<> 8' aHri<> &A.Ao µe8Et, 7rapa 8' '1J0o<>
' ,
EKaU"TWt,
260 EV 8€ µ,epEi KpaTEoVU"t 1TEpt1TAoµ,evoio xp6voio.
[Bl7.30] Kat 1Tp0<; TOt<; OVT' ap Tt imy[yvETat ov8'
a1ToA"ljyEi·
Et TE yap icp8EipovTo 8iaµ,1TEpe<;, ovK &v ejT'
-lJU"aLv J. [P. Strasb. a(i), init.]
LTovTO 8' E1Tavt"ljU"EtE To 1Tav Tt KE, Kat 1To8 J�!'
��L86v;J
L7rf/t 8€ KE Kata1ToAoiTO, E7TEt Twv8' ov8J�v
ipi) Lµ,ov; J
265 L clA.A.' avT' EU"TW TaVTa, 8i' a'A.A. "ljA.wv J YE OeovTa
[Bl7.35] Ly[yvETat a'A.AoTE &A.A.a Kat TJVEKEj<; al€v oµ,o'"ia.
[Bl 7, fin.]
256 µ,<Ta TOl<TW Brandis: µ,er' o<T(<T)Ot<TW Simpl.

257 ,\oyov Simpl. DE: ,\oywv Simpl. F
261 apn Simpl. DE: ap Simpl. F: ap r' Janko
262 OVK av fr' Pap.: OVKEr' iiv Simpl.
414
EMPEDOCLES
And by whom they have loving thoughts and

perform deeds of union (arthmia),
Calling her 'Joy' a s byname and 'Aphrodite'; 255
That it is she who is going around among them [Bl7.25]
[i.e. the elements] ,3 no mortal man
Knows this. But as for you, listen to the
undeceitful voyage of my discourse.
For these are all equal and identical in age,
But each one presides over a different honor,
each one has its own character,
And by turns they dominate while the time 260
revolves.
And besides these, nothing at all is added nor is [Bl7.30]
lacking;
For if they perished entirely, they would no
longer be. [beginning of Pap. Str. ]
And this whole here, what could increase it, and
coming from where?
And how could it be completely destroyed, since
nothing is empty of these?
But these are themselves, but running the ones 265
through the others
They become now this, now that, and each time [Bl7.35]
are continually similar. [end of Bl 7]
3 The manuscripts have 'in the eyes'; the editors most often
correct the text.
264 Kata1TOAOtTO Martin-Primavesi: Kat Kijpvt a1ToAotTO

Simpl. (rnt om. F: Kijpvg om. ed. Aid.): wY,ta1ToAoiro Diels
265 YE Pap.: 8€ Simpl.
415
[- u u I - u u I - u <FVVEpx6]µEfJ' ei,. lva Kocrµov,

[- u u I - u u I - SiEcf>v 7TA(iov' et fVO'> Elvai,
Let civ 7T<iv8' ocra T, �v ocra T, ecrfJ' ojcra T,
,, ,
E<T<TET, 07T�<T<TW"
,
270 [8ev8pEa 'T ef3McrTTJ<TE Kat avepE'>J T,8e
yvvatKE'>,
[fJ JTJPE'> T, oiwv9f [TE Katj y8aTOfJf![EµµovE'>
lxOv,.J [P. Strasb. a(ii)]
[KJai TE fJEot 8oAixaLiwv JE'> nµf}icr[i cf>epicrToi.
e]v TTJL 8' at<T<TOVTa [oiaµ7TkPE'> ov8[aµa A�yEt
7T]yKvf}icrtv 8ivTJiq-[iv u I - u u I - u u ] T . [- -
275 v]o/�EµE'>, ov8€ 7TO[T' I - u u I - u u I - u u I - -,
7ToH]o£ 8' aiwvE'> '!TPOTEp[oi u u I - u u I - -,
7Tptv] :ovTwv µE:af3flvf!-[t u I - u u I u u I - -, -
7TU]VT'1jt 8' aicrcr9r[T]f!- 8iaµ[7TEPE'> ov8aµa A�YEL"

ov]TE yap T,eAtO'> T[ u u ] . v . [ u u I OVTE <TEA�VTJ
280 op]µf} Tf}t8E y�µ<;>y[cra u I - u u I - u u I - -,
ov]TE Tt TWV aAAWf [ u u I - u u I - u u I - -
aA]�� µETaAAa<T<TOf[T' aicrcrk� KVKAW� [1foavT71t.
267 CTVllEp;)(o]fLE8' Pap. 1 : <TVllEp;xo]f.tEll' Pap. 2 : 1L\A' Ell f.tEll

<PtAOT'l/TL <TVllEp;xo]fLE8' El> Ella KOCTfLOll Martin-Primavesi
268 Ell 8' YE;x8p'I/• '}'E 7TUALll 8.i<fw 7rAE]oll' Et Ello> Eillai
Martin-Primavesi 269--72a cf. Arist. Metaph. B.4 1000a29-
32 (cf. Ps.-Arist. Mund. 399b26-28); cf. B21.9--12 DK
269 ECTCTer' Pap.: ECTrnt Arist. Metaph. B4 1000a29
272 TLfL-i)t<T[i ,Pepi<Troi. Martin-Primavesi ex Simpl. In Phys.
33.17 et 159.24
273 E]ll r-i)i Martin-Primavesi: 7TU]VT'l/t Trepanier
416
E M P E DOCLE S
<But under the rule of Love we come tog>ether into

one world
<While under that of Hatred inversely they separate
to be ma >ny out of one,
They, from which come all things that were, that
are, and that will he later:
Trees have grown [scil. from these] , men and 270
women,
And long-lived gods, the greatest in honors.4
Under her [scil. Strife's] rule,5 they incessantly
shoot forth continually
In dense eddies . . .
Without interruption, and never . . . 275
Many earlier lifetimes . . .
Before from these they go over . . .
<And everywhere they incessantly > shoot forth
con<tinually >
For neither the sun . . . < . . . nor the moon >
Filled with this drive . . . 280
And none of the other things . . .
But exchanging their places, they shoot forth
everywhere in a circle.
4 Lines 269--72 are cited by Aristotle at Metaphysics B4

1000a29--32.
5 Plutarch (D98) gives what is probably a paraphrase of lines
273-287.
279 T[mf]v prop. Martin-Primavesi ovre cre>..1/v'YJ suppl.

Janko 280 op]µ:iJ Janko: op]µ� Primavesi
417
EARLY G R E E K P H I LO S O PHY V
8-Y, TOTE] µev yap ya'iq. [d,8]4T7J ()fo 7,E�[iov TE

- u l TOCT'l')V 8-Y, Ka[i v ]vv e'TT'' dv8paCTt
r[EKµ�paCTOai·
285 &c; 8' al(!rwc; ra8 [E ?T]avra 8i' d.>.. >.:ry.>.. w v [()fo alei,
KaHo]vc; TE a.>.. .>.. ' [E<TX'l)]lf� TD'TT'O V<; 'TT'A ay[xOevr' u
u I - -·
ov 8� ?TW] lf�CTaTovc; r[t ECTE]P.xoµeO' �v !f[OVOV

Etvai.
dH' or] � 8-Y, Ne'iKoc; [r' avv]7rep,8ara ,8ev[0e'
lK'l')Tat
8[iv'1)] > , ev 8€ µeq-[ 71 t] <l>[tA]or71c; CTTP ? <f>4[ A. iyyi
YEV'l)Tat,
290 ev [r1}i] 8-Y, ra8E 'TT'a!'Ta CTVVEPXETat �v [µovov
elvai.
CT?TEV]�e 8' O'TT'W <; µY, µovvov dv' ovara [µMoc;
lK'l)Tat,
7)8€] µev dµ<f>tc; e!Jvrn KAVWV [v ]71µ,epr[fo 8epKev·
8Ei]�w CTOt Kat av' OCTCTE rva µei,ovi CTW!f[an
KVpet,
283 Sr, ro]TE Martin-Primavesi: dA.Ao]re Primavesi

284 mpa'ipa] r61:rr1 v Martin-Primavesi
285 [Ofo aiei Trepanier: [ye 8paµ,6vra Primavesi: [TE 0€e
CJ"KEv Martin-Primavesi: [7rpo0€ova-w Janko
286 ?TAay[xOevr' iSfov, Te Martin-Primavesi: ?TAay[xOevra
Kat aAAOV<; Janko: ?TAay[xOevra EKa<TTa Trepanier
292 [v}ryµ,epT[ea SepKev· Martin-Primavesi: [v]'l]µ,<pT[ea <f>pa
'ev· Janko
418
E M PE D O C L E S
For at that time the earth runs untrodden, and

the sun's
. . . >, as big as men can <infer>;
In the same way all these things [scil. the 285
elements] <always run > through one another,
And each one, as it wanders, occupies a
different place . . .
We have <not yet> arrived6 in the center <to be
only > one.
<But when > Strife <reaches > the uncrossable
depths
Of the vortex, and Love comes to be in the
center of the whirling,
Under her dominion all these things [i.e. the 290
elements] come together <to be only > one.7
But make an effort so that <my word arrives > not
only at your ears,
And, hearing from me what surrounds us,
observe what does not deceive.
I shall show you by your eyes too, where they
encounter a larger body,
6 Perhaps the 'we,' which is sometimes identified with the

fallen divinities of the Purifications, simply represents the totality
of all composed things (including Empedocles and his disciple).
But the text of this lacunose line is very uncertain.
7 075 returns to this point after the section beginning in line
291.
419
1T]pwTOV JLEV tvvo8ov TE 8ia7TTVtf.v TlE

yEvi(fA.71 <;, J
295 �q-[cr]a TE vvv En >.. o i7Ta 7TEAEL TOVToio T[oKow,
TOYTO µ,ev [av] 871pwv opi1TAayKTWV ay[poTep '
Et871,
TOVTO 8' av' a[v8pw]7T<�JV 8f.8vµ,ov cf>vµ,a, [TOVTO
S' eh/ &.v0€wv
/n,ocpopwv y�vv71µ,a Kat ap,1TEAo{3aµ,[ ova {3oTpvv.
€K TWV atflEv8ij KOJLLCTaL cppEvt 8El.yµ,am µ,[v8wv·
300 oiflEL yap tvvo8ov TE 8ia1TTvtf.v TE yEvE8A71l'>J
7Tijt <l>iAoT71'> NEtKo<; TE 8i]4KTOpa µ,71[u u I - [P. -
Strasb. c]
[B20.l] L TOVTO µ,ev av f3poTEWV J f.fEAEWV ap�L 8EtKETOV
oyKov· j
LaAAOTE µ,ev <l>LAOT71TL CTVV jEpxoµ,E{)' Elli; �v
a1TaVTaj
L yv£a, Ta crwµ,a AEAOYXE {31.ov {}71 J�9VVTO<; L €v
aKµ,iji,J
305 L aAAOTE 8' al;TE KaKijicri 8iaTµ,718ivT' €pl.8ECTCTLV J
[B20.5] L7TAa,ETaL av8ix' EKaCTTa 7TEptJ p71Lyµ,£vi {31.ow.J
L&i; 8' avTw<; 8&.µ,voicri Kat lxJ8vLcrw
v8poµ,e>.. a8poii;J
296 ay[poTEp' et8'1) Martin-Primavesi: ay[pia cpv>.. a Janko

297 [TOVTO 8' av' avfHwv Janko: [TOWO 8' av' aypwv Martin
Primavesi 301 7TT)t ct>tA.oT'l'}> NetKO> TE 8i]t;fKTopa µ:ry[8e'
i!xwcn Primavesi: [ . . . i!pya 8i]t;fKTopa µ.'l'}[Tiaaa-Bai Martin
Primavesi: NetKEO> EtJJEKEV i!pya 8i]t;fKropa µ.'l'}[Ttowcra> Janko
420
E M P E D OC L E S
First the coming together and the unfolding of

generation,
And all that still remains of this <birth >: 295
This, among the savage <kinds > of mountain
wandering wild beasts,
This, among the double race of human beings,
and this, among the species
Of root-bearing <flowers > and the vine-climbing
<grape>.
From these things, derive by your mind truthful
proofs of my <words >:
For you will see the coming together and 300
unfolding of generation,
<How Love and Strife . . . > crossing over.
This [scil. you will see] in the illustrious bulk of [ B20. l]
mortal limbs:
Sometimes by Love we come together into one,
all
Limbs that the body has received in the Rower
of blooming life;
Sometimes in turn, cut apart by evil quarrels, 305
Each one wanders separately in the surf of life. [ B20.5]
In the same way for bushes and water-dwelling
fish
302 ilv f3poTewv Martin-Primavesi, Simpl. In Phys. 1 124. 12 AF:

fLEV aµ,f3poTepwv Simpl. M: fLEV f3poTEWV Simpl. edd.: Iiµ, f3po
TEWV Bollack 303 crvvJepxoµ,d}' Pap. 1 : ITTJvjepxoµ,ev' Pap. 2 ,
Simpl. 304 (}TJ�?vvTo<; Pap."c: 8aA.A.ovTo<; Pap.re: 8aA.i(}ov
TO<; Simpl. AM: 8aA.EovTo<; Simpl. F
421
EARLY G R E E K P H I LO S O P HY V
l()71p<ri r' opHAEXEE<T<riv lo€ 1TT J�P<!Lf3aµ,oi<ri

Kvµ,{3ai<;,j
308 opElAEXEErr<TLV Schneider: opElfLEAEE<TCTlV Simpl. (8Epcrt
TE PTJfLEAEEcraw F), Martin-Primavesi
D74 ( ;to DK) P. Strasb. gr. Inv. 1665-66, v. 324-30?, ed.

Primavesi 2008; (cf. B76) Simpl. In Phys. , pp. 158. 1-159.4
(et al. )
324? rovro µ,€v e v K6yxai<ri ()aA.a<r<rov6µ,oi<;
[B76.l] {3apvvwroi<;,
325? iJ8' ev 1TE]Tf?aLoi<ri Ka[- u u I u u I
- - -·
[B76.3] ev()' ot/JH xe6va XPWTO<; V1TEprara VatETUOV<Tav·

()wpri� 8' ail ] rE Kparaw[w]rwv a[ u I - u u I - -,
[B76.2] vat µ,T,v KTJPVKWJJ TE A.i()oppivwv XEAvwv TE
ocrrpaKa Ka] t f.f��ff!-� �EpaWJJ EAa[<Pwv
Opi7TAO/}'KTWV.
330? aAA.a OVK av TEAE<Ta�µ,h A.eywv <TV!f[- u u I - -
325 Ka[AVfLfLaicri, TOVTO 8E 7rtvai<; Janko 327 d[A.iwv

TE 7ra7ovpwv Janko 328 XEAVWV TE Pap., Plut. Quaest.
conv. 618A: XEAwvwv TE Plut. Fae. orb. lun. 927E 329 ita
Janko 330 crV!f[7ravrn 7evE8A.a Janko
D75 (B35) Simpl. In Gael., p. 529. 1-15 (v. 1-15); In

Phys., pp. 32. 13-33.2 (v. 3-17)
422
E MPE DOCLE S
And mountain-bedded wild beasts and wing

going birds.
D74 ( � DK) Strasbourg Papyrus; (cf. B76) Simplicius,

Commentary on Aristotle's Physics
324?
This, in sea-grazing, heavy-hacked seashells, [B76. l]
And in rocky . . . 325?
There you will see the earth living on the [B76.3]
highest level of skin;
<And once more, a breast-plate > of strong-hacked
Yes indeed, of stone-skinned trumpet-shells and [B76.2]

turtles
< The carapaces, and> the ashen spears [i.e. antlers]
of horned stags, <mountain-wandering. >
<But I could neverfinish > telling <all the species. > 330?

075 (B35) Simplicius, Commentary on Aristotle's On the
Heavens and Commentary on Aristotle's Physics
423
aiJ'rap eyw 7Ta'A.lvopa-o� e'A.eva-oµai e� 7Topov

vµvwv,
rov 7rporepov Kare'A.eta, 'A.oycp 'A.oyov
etoxerevwv,
Ke'ivov· E7TEL N e'iKo� µev eveprarov iKero f3ev8o�
SlllT/�, ev Se µea-v <l>i'A.6r11� a-rpocpa'A.iyyi
yev71rai,
5 EV rfi 37, raSe 7TclV'Ta a-vvepxerai �v µovov eivai,
OVK acpap, ci>.. >.. a Oe'A.17µ,a a-vvio-raµev' a'A.'A.oOev
a'A.'A.a.
TWV 3€ TE µia-yoµevwv xe'ir' EOvea µvpla
8v71rwv·
7TOAA0, 3' aµeix8' la-r71KE Kepaioµevoia-iv
eva>..Mt,
oa-a-' en NetKO� epvKE µerapa-iov· OV yap
ciµeµcpew�
10 7TW 7TaV etea-r71KEV E7T' ea-xara repµara KVKAOV,
ci'A.'A.a ra µev r' eveµiµve, µe'A.ewv ra 3€ r'
etef3e{37,KEt,
OCTCTOV 3' aiev V7TEK7Tpo8€oi, TOCTOV aiev E7Tf1Ei
T]mocppwv <l>i'A.or71ro� ciµeµcpfo� aµf3poro� opµfi·
2 Aoy<p AF: Aoyov Karsten etoxerevwv F: emxerevwv

A: E-rroxeTevwv Brandis 10 1TW Gael. F, Phys. F, sed verb.
enclit. in init. hexam. valde inusitatum: TO Gael. A: OV7TW Phys.
DE, cf. Phys., p. 33.4: Tow Diels 13 T,mo<f>pwv] r, 1Tt</>pwv
p. 32 ed. Aid.: 7Tt</>pwv p . 32 DE: � 1TEpi<f>pwv p. 32 F
424
E M P E DOCLE S
[Reprise l]
But as for me, coming back, I shall proceed
toward the path of songs
That I described earlier, drawing out one
discourse by means of another,
That one [cf. D 73.288]: When Strife has reached
the deepest depth
Of the vortex, and Love has come to be in the
center of the whirl,
Under her dominion all these [i.e. the elements] 5
come together to be only one,
Each one coming from a different place, not
brusquely, but willingly,
And while they were mixing, myriad tribes of
mortals spread out.
But much remained unmixed, alternating with
the mixtures,
Everything that Strife held back suspended. For
not yet blamelessly
Had he withdrawn completely to the farthest 10
limits of the circle,
But in part he remained in the limbs, in part he
had gone out from them.
And as far as he ran out ahead each time, just so
far followed it each time
The gentle-thinking immortal drive of blameless
Love.
425
all/Ja 8€ Ovf,T' ecf>vovTo, TU Ttptv µ,a8ov a8avaT'

'!'
eivai,
15 'wpa TE TU rrptv aKpTJTa, 8ia>.. >.. atavrn
KeA.ev8ov<;.
TWV 8i TE µ,icryoµ,ivwv xeZT' Eevea µ,vpia
Ov'T]TWV,
rravTOtai<; l8ivaw ap'T]p<ha, Oavµ,a l8iu0ai.
14 8€ (Jvfir' Gael. F: 8' Eevea r' Gael. A 15 aKpYJra

Athen. 10.423F, Plut. Quaest. conv. 5.4.1 677D: aKptra Simpl. :
KEKPTJTO ( i sup. ri m. rec.) Arist. Poet. 2 5 146la23
D76 ( � DK) P. Strasb. gr. Inv. 1665-66, Frag. d et f, ed.

Primavesi 2008
av]8ix' arr' a>..A.f, A.w[v] '!J'E<TE[ei]!' Kat '!J'[oT]lfOV

€7Tt<r1T�'iv
rro]U' aeKa,oµ,iv[o] icrw a[va]yKa[t'T]<; V]'!J'O
A.vypfj<;
CT'T] ]rro[ µ, ]efvoi<;. <l>iAt'T]V 8' e[paT] � !' [ �µ,t]!' vvv
exovaw
'1\p]'!J'viai OavaTOio rra>.. o i'i [�8'T/ rrapia]ovrni.
3 <Pi'/\iriv 8' €[par]�v ['l],u<]v Primavesi, Janko: <PtAiriv 8€ [Kai

E]�!'[oiril!' Martin-Primavesi
4 [ 1J8ri 1Tapf.CT]ovrat Primavesi, J anko: [ 'l],u<v 1Tap€CT]ovrat
Martin-Primavesi
426
EMPEDOCLES
And immediately were born a s mortals those

[i.e. the elements] that earlier had learned to
be immortals,
And as blended1 (?) those that earlier had been 15
unmixed, exchanging their paths.
And while they were mixing, myriad tribes of
mortals spread out,
Joined together in forms of all kinds, a wonder
to see.
1 The term translated as 'blended' here normally means
'pure'; the meaning 'blended,' required by the context, is attested
by an ancient tradition (see e.g. Plutarch, Quaest. conv. 5.4. 1
677D).
[Continuation of Reprise 1, then

Reprise 2 starting with line 10]
076 ( ;f:. DK) Strasbourg Papyrus

< . the fate of the limbs is >
. .
To fall separately from one another and to

encounter their destiny,
Putrefying most unwillingly, under dire
necessity.
As for us, who now possess desirable Love,
The Harpies will soon be present for us with the
destinies of death.
427
5 otµm on ov 7rpou8ev µ,e oiwAeue v71Aeei; .fiµ,ap,

7Tptv X7JAati; uxfr).i' epya f3opo s 7TEpi
µ,71T€uau8ai·
vVV o]e µ,aT71[v ev] 'TWtOE vor[wi Ka'TEO] �vua
7Tapeiai;·
e6K]rovµ,e[Ba ya]n 7TOAv{3ev�[Ea o'tvov] , Mw,
µ,vpfo TE OVK] eBEAOV<Tt 7TapE<T<TE[rni aAy]�a
Bvµ,wi
10 av8pw7roii;.]
10 7,]µ,Et<> 8€ A6ywv emf3[71u6µ,]e8' avBii;

KELVWV" 07T7TOT]e 8-T, uvveroyxave </>[Aoy ]µ,oi;
aTeip-rj<;
- u u I - u u)�<; avaywv 7T[o] Av7T1jµ,[ov]a Kpauw
8-T, TOTE - - �wih <f>vTaAµ,ia TEKvw�[17]q-av
- u u I -, Twv vHJv €n Ae[tjJava oipKETai 'I_Iwi;.
15 07T7TOf[E o' alBip i uvµ,µ,ixBM<> T07TOV euxarn;i[v
f3]1ji,
8-T, TO[TE - u u I - u ul - KAay}y7)i Kat avTTji
5-6 cf. D34 7 JLan7[v .iv] TwiSe Martin-Primavesi:

JLan7 [v Tov]Twi ye Janka TwtilE Pap.pc: TwiyE Pap.•c
8 E�tK]!'OVJLE[Oa Martin-Primavesi: e6K]!'EVJLE[8a Janko
10 A.oywv bn,8[71a-0JL]E8' Pap."c: A.oywv <a-'> €m,8[1)a-oJL]ev'
Pap.pc Martin-Primavesi 12 [mia-w a/L' aH-i)A.o]is- ava
ywv 1T[ 0 ]AV1T.jJL[ ov]a Kp�a-iv Janko 13 s.;, TOTE suppl.
Primavesi, 'wi]a Martin-Primavesi: [ST, TOTE Kat Ta 'wi]a Janko
l4 1TavTt Tpo1Twi, Twv v]vv Janko
15 ita Primavesi: ,8]�· Pap. 1 : ,8]fiv Pap. 2 : [ l Et> TWOV ea-xa
no[v ,B]fiv Martin-Primavesi: cnr7Toy[e S.j y' al8.Y,p JLixO]�i>
T01TOV ea-xan\)[V ,8]fjt Janka
428
E MPEDOCLES
Alas, that the pitiless day did not destroy me 5

earlier, [= D34.l]
Before I contrived terrible deeds about feeding
with my claws! [ cf. D34.2]
But as it is, in vain have I wetted my cheeks in
this squall ( ?) [ scil. of tears] ; 1
For we are arriving at <the vortex? > of enormous
depth, I suppose,
<And myriads > of pains will he present to the
heart of unwilling
<Human beings. > 10
[ Reprise 2]
But we shall embark once again upon <those > 10
Arguments. <When > the unwearying Bame
encountered
. . . conducting upward the much-suffering
mixture
. . . fecund <living beings > were engendered
< . . . of which > even now the Dawn sees the
remains.
But when, <mixed with aether, > it reaches the 15
farthest place,
Then . . . with crying and screaming
1 If the text has been correctly restored, the metaphor notos,

a moist wind, perhaps applies to the outburst of the two preced
ing lines.
16 ST, To[n suppl. Primavesi, KAay}yiji Martin-Primavesi: ST,

'TO['T' aVE1T'TOV'T' olwvot KAa]yyiji Kat av'Tijt Janko: ST, 'T0[8'
EKa<T'Ta StETµ,r',871 KAay]yiji Kat av'Tijt Rashed
429
OecT1rE[<ri'.71 i, u u I - u u I - KevO]f;Lwva >.. ax6vTa

xoP,['TOV'> T, - u u I - u u I - u u a]VTE 7TEpt
xOwv.
ws- 8' [ o7ToTav u u I - u u I - u u I - u u I - -
20 xaA[Kev<> I - u u I - u u I - u u I - u u I - -
ai8�[ u I - u u I - u u I - u u I - u u I - -
:11[ u u I - u u I - u u I - u u I - u u I - -
17 suppl. Primavesi: 0Ecr1TE[cri11i· Ta 8' V1Tat yai11> KwO]

f!-WVa Aax6vrn Janko: [ 'Ar11> AEt]J;Lwva Aax6vrn Martin-Prima
vesi 18 [ ]vro Pap. 1 : [ ]vTE Pap.2 : xoP.[ rov<; r' suppl. Primavesi,
a]VTE Martin-Primavesi: xoP.[TOV<; r' E�EYEVOVTO, i51T1/l ELA]vro
1TEpt xOwv Janko 19 suppl. Janko 20 suppl. Janko
D77 Simpl. In Phys.

a (B21) p. 159.13-26 (v. 1-14) et p. 33.8-17 ( v. 3-12) (et
al.)
a;\;\' aye, Twv8' oapwv 7rpoTepwv imµ,apTVpa
8€.pKEV,
er Tl Kat iv 7TpO'TEpOt<Tt At7T6�v>.. o v E7TAE'TO
µ,op</>fi,
fie>.. iov f.LEV Oepµ,ov opfiv Kat >.. aµ,7Tpov a7TaVT!J,
aµ,f3poTa 8' O<T<T' r8ei TE Kat apyen 8evETat
avyfj,
5 oµ,f3pov 8' iv 7Ta<Tt 8vo</>6Ena TE piyaAEOV 'TE"
430
E MPEDOCLES
Unspeakable . . . those who have been allotted a

refuge
And fodder . . . the earth all around
As <when . . . >
A blacksmith . . . 20
D77 Simplicius, Commentary on Aristotle's Physics

a (B21)
[Reprise 3]
But come, consider further witnesses to those
earlier statements,
If anything in what came earlier was defective
in form:
The sun, warm to see and shining everywhere,
All the immortal things [i.e. probably: clouds 1]
moistened with heat and a bright gleam,
And rain for all, dark and icy; 5
1 This is usually taken to refer to heavenly bodies, but cf.

Picot, Etudes philosophiques llO (2014): 358-62.
3 0Epµov . . . A.aµ1Tpov Simpl. bis ( . . . 0Epµov 33 F): A.a

/L1TPDv . . . 0Epµov Plut. Prim. frig. 13. l 949F: A.EvKov . . .
0Epµov Arist. GC 314b opav Arist. FJVMW, Simpl. 159 et
33 DE: opfi. Simpl. 33 F: opa Arist. E 1 L Vat gr. 258, Plut.
4 8' O<T<r' tSet (Et8et Wackemagel) TE Diels: 8' O<T<Ta e8EtTO
Simpl. 159: 8€ ocrcr' e8Ernt Simpl. 33 DE: 8€ o<r<TE 8€ TE Simpl.
33 F 5 8voc/JoEvTa Arist. Fj 1VM, Plut.: 8voc/JiovTa Arist.
1
E , Simpl. bis (8voc/J6Evra 159 ed. Aid.) : 'oc/JoEvTa Arist. HL:
yvoc/JoEvTa Arist. WE2 : 'oc/JiovTa Arist. J2
431
EK s· at71<; 7TpopEOV<Ti Ot>...vµ,va 'TE Kat <T'TEpEW7Ta.

EV Se KoTCp Siaµ,op<f>a Kat avSixa 7TaVTa
7TEAovTai,
<TVV s· f.{371 EV <PiA.6'TT/'Tt Kat a>...A.1] >.. o iui 7T00E'i'Tai.
EK TovTwv yd,p 7Tav0' oua T' �v oua T' f.un Kat
,,
E<T'Tat,
10 SEvSpEa 'T' E/3Aa<T'TT/<TE Kat avEpE<; .;,se yvva'iKE<;,
OfjpE<; r olwvoi 'TE Kat vSaTo0pEµ,µ,ovE<; lx0v<;,
Kai TE 0Eot So>.. i xaiwvE<; nµ,'fiui <f>Epi<rToi.
av'Ta yap f<T'TW 'TUV'Ta, Si' a>.. >..1] >.. w v Se Ofov'Ta
yiyvETai aAAoiw7Ta· 'TO<TOV Sid, Kpfiui<; aµ,Ei/3Ei.
6 ()f.A.v/Lva TE Sturz: ()f.A.E/Lva TE Wilamowitz: BEAY//La TE
Simpl. 33 D 1 : Bf.A.Y//La. TE 159 DEF, BEA.Y/IL"a. TE 33 ED2 , BEA.Y,
/Larn 33 F, BEAt/J,VaTa 33, ()f.A.i/Lva TE 159 ed. Aid.: 11popf.ova ..
EBEA.v/Lva TE Karsten: Trpopf.ova EBEAY//La n Panzerbieter

..
9 versus saepe citatus cum multis lect. variis quae hie non
singillatim notantur: EK TovTwv yap TravB' ocra T' .ry., ocra T'
Ecrrt Kat Ecrrai Simpl.: eg cii v 7Trfv(J' Oua r' 'ljv Ocra r' E<rrat
oTrt<T<Tw Arist. Metaph. B4 1000a29-30 (E): TravB' ocra T' .ry.,
ocra T' l!cr()' O<Ta T' E<TTat 01Tt<T<TW Ps.-Arist. Mund. 399b: EK
yap Twv ocra T' .ry., ocra T' E<T<TETat ocrcra T' l!acriv. Clem. Alex.
Strom. 6. 17.3 10 Sf.vSpEa Simpl. 33 DE: Sf.vSpa 33 F ed.
Aid., 159 ed. Aid. T' E/3Aa<TTY/<TE Arist. Metaph, Ps.-Arist
Mund., Simpl. 159: TE /3E/3Aa<TTY/KE Simpl. 33, 159 ed. Aid.
14 TO<Tov Diels: Toyov E: Toyov F: Ta yap ed. Aid., Martin
Primavesi (cf. P. Strasb. dl2) Sia Kpomc; Diels (ed. Simpl.):
StaKpacric; E: StaKpicric; D: StaKpvt/Jic; ed. Aid. : Sia KpT,cric;
Diels (DK)
b (B26) p . 33. 19-34.3 (et al. ) [after D77a]
432
E M PE D O C L E S
An d out of the ground Row forth foundations (?)

and solid things.
Under Hatred, all things are divided in form
and are separated,
While under Love they come together and
desire each other.
For it is out of these that all things come that
were, all that are and that will be,
Trees have grown [scil. from these] , men and 10
women,
And long-lived gods, the greatest in honors.
For these are themselves, but, running the ones
through the others,
They become different in appearance: so much
exchange does the mixture produce.
b (B26) [after D77a]

And by turns they [i.e. the elements] dominate
while the circle revolves,
433
Kat cf>Oivei el<; a'A'A"f/Aa Kat avterni EV µ,€pet

at<T"f/'> ·
avra yap E<TTLV TaVTa, Si' a'A'A'lj'Awv Se Ofovra
yivovr' avOpwrroi TE Kat a'A'Awv EOvea O"f/pwv
5 c'f.'A'Aore µ,ev i>..6r"f/TL <rvvepx6µ,ev' el<; lva
Ko<rµ,ov,
a'A'Aore s· aJ Six' EKa<TTa cf>opovµ,eva NetKEO<;
exOei,
el<TOKEP �v <rvµ,cf>vvra TO rrav imevepOe 'YEV"f/Tat.
ovrw<; v µ,ev �v eK rr'Ae6vwv µ,eµ,aO"f/KE cf>ve<rOai,
T,Se rra>.. w Siacf>vvro<; EPO<; 71'Aeov' EKTEAE0ov<rt,
10 rfj µ,ev yiyvovrai TE Kat ov <rcpt<TLP eµ,rreSo<;
alWv·
v Se raS' a>.. 'Aa<T<TOVTa Siaµ,rrepe<; ovSaµ,a A 'ljyei,
TaVTTJ s· alev Ea<TW aKtP"f/TOL Kara KVKAOP.
8 €v Arist. Phys. 8.1 250b30: om. Simpl.
Testimonia on the Alternation and the

Cycle (D78-D86)
078 ( < A29) Plat. Soph. 242d-243a

[EE.] [ . . . ] �tKEAai rive<; [ . . . ] Movcrnt [ . . . ] iv µ,epei
[ . . . ] TOTE µ,ev €v elvai cpa<rt TO rrav Kat cf>i>.. o v im'
'Acf>poSir"f/<;, TOTE Se 71'0AAU Kat rro>..€µ,wv aVTO avrfii
Sia vet:Ko<; n .
434
EMPEDOCLES
And they decrease and increase into one

another as it is their turn by destiny.
For these are themselves, but running the ones
through the others,
They become human beings as well as the tribes
of wild beasts,
Sometimes coming together, by Love, into one 5
ordered arrangement (kosrrws),
Sometimes again each one carried off by the
hatred of Strife,
Until, grown together (sumphunta) in one, the
whole sinks down [i.e. disappears?] .
So insofar as they have learned to grow
(phuesthai) as one out of many
And inversely, when the one grows apart
(diaphuntos) , they become many,
To that extent they become, and they do not 10
have a steadfast lifetime;
But insofar as they do incessantly exchange
their places continually,
To that extent they always are, immobile in a
circle.
Testirrwnia on the Alternation and the

Cycle (D78-D86)
D78 (< A29) Plato, Sophist
[The stranger from Elea:] Certain Sicilian [ . . . ] Muses [i.e.
Empedocles] [ . . . ] say that it is in alternation that at one
time the whole is one and friendly under the dominion of
Aphrodite, at another time many and hostile to itself be
cause of a certain strife [cf. DOX. T4 ] .
435
079
a (22 AlO) Arist. Gael. 1 . 10 279bl2-l 7
f'EVOµEVOV µev o?Jv a'TTaVTE<; Elva[ c/Jaaw, aAAa f'EVO
µEvov Ot µev &.l.Swv, Ot Se cf;Oaprov WU''TTEP OTLOVV aAAo
TWV U'VVt<Traµevwv, Ot S' evaAAa( ore µev OVTW<; ore
Se aAAW<; EXELV cf;8Eip6µevov,1 Kat TOVTO alEt SiarEAELV
ovrw<;, w<T'TTEP 'Eµ'TTESoKAfj<; o AKpayavr"ivo<; Kat 'Hpa
KAEiro<; o 'Ec/;e<Tto<>.
1 </JOeipoµevov de!. Kassel
b (> A52) Simpl. In Gael. , p. 293.15-24
rive<; Se rwv yEv71rov AEyovrwv cf;fJaprov A.eyov<Ti, Si

xw<> Se TOVTO· Ot µev yap OVrW<; cf;8apr6v, WU''TTEp
OTLOVV aAAo TWV U'VV£<Traµevwv &.r6µwv [. . . ] , Ot Se
evaA.A.a( f'LVE<T8ai Kat cf;fJEipE<T8ai TOV avrov Kat 'TTa
Atv yEvoµEvov 1TaAiv 1 cf;8El.pE<T8ai A.eyov<Ti, Kat &.l.Swv
Elvai ri,v roia-ur71v SiaSox-r/v, w<T'TTEp 'Eµ'TTE SoKAfj<; ri,v
<l>iA.l.av A.eywv Kat ro NE'iKo<; 1Tapa µ€po<; emKpa
rovvra ri,v µev U'VvayEtv ra 'TT avra EL<; �v Kat cf;8EipEtv
TOV roil NElKOV<; KO<Tµov Kat 'TTO£EtV €( avrov TOV
�cf;a'ipov, TO Se NEtKO<; StaKplVEtv 'TTa Atv ra U'TOLXELa
Kat 'TTOLELV rov TOLOVTOV KO<Tµov. ravra Se 'Eµ'TTE So
KAfj<; <T71µal.vei Aeywv· [ . . . 073.239-44].
=
1 yevoµevov mDuv Heiberg (generato eo et iterum Moer

beke): om. ACDE: yivw-Oai Kat E 2
436
E MPEDOCLES
D79
a (22 AlO) Aristotle, On the Heavens
They all say that it [i.e. the world] has been generated, but,
once generated, for some it is eternal, for others corrupt
ible like any other assemblage, for still others it undergoes
destruction by turns, first in one way and then in another,
and this happens forever, as in Empedocles of Agrigentum
and Heraclitus of Ephesus.
b ( > A52) Simplicius, Commentary on Aristotle's On the

Heavens
Some of those who say that it [i.e. the world] is generated
say that it is corruptible, but this is understood in two
ways: for some say that it is corruptible in the same way
as anything else composed of atoms assembled together
[ . . . ], while others say that the same thing is generated
and destroyed alternately, that after it has been generated
again it is destroyed again, and that this succession is eter
nal, like Empedocles, who says that Love and Strife dom
inate in turns, the former bringing together all things into
one, destroying the world of Strife, and making the Sphere
out of it, while Strife once again separates the elements
out and creates a world of this sort. This is what Emped
ocles means when he says [ . . . D73.239-44].
=
437
080 (A28) Simpl. In Phys., pp. 25.21-26.4 (< Theophr.

Frag. 227A FSH&G)
ovroc; OE ra µEv <rwµanKa <rroi)(Eta 7TOtEt rfrrapa,
mJp Kai clEpa Kai vowp Kai yijv, d[oia µEv ovrn1
7TA:ry(JEi2 Kai 0A.iy6r9n, µErn/3a'A.Aovrn OE3 Kara rT/v
<TVYKPL<TW Kai OtaKpt<rw, Tac; OE Kvp[wc; apxac;, v<P'
&iv KwELTaL ravra, <l>tALaV Kai NELKO<;. OEt yap OtaTE
AELV EvaA.A.at KivovµEva ra <rroi)(Eta, 7TOTE µEv v7To
Tijc; <l>iA.iac; <rvyKpivoµEva, 7TOTE OE v7To rov NEtKovc;
OtaKpivoµEva · W<TTE Kai lt ELV<LL Kar' avrov Tac; apxac;.
Kai yap o7Tov µev 7TOLYJTLKTJV oiow<ri ovvaµiv r0 NEtKEt
Kai rfi <l>iA.iq., ornv AEY17 [ . . . 073.239-40] [ . . . ] 7TOTE
=
OE TOL<; TErTap<rw we; l<ro<rroixa <TVVTaTTH Kat TaVTa,

ornv AEY17 [ . . . 073.248 (TOTE o')-5 1 ] .
=
1 post ovra inseruit Kat 7rE7rEpacrµi.va Torstrik, in eundem

locum transposuit µEra{3aA.A.ovra 8€ U sener 2 post rrA.i,8Ei
inseruit 8€ Diels 3 8€ de!. Diels
081 ( < A46) Arist. Phys. l.4 187a20-26

ol o' EK rov ivoc; Evov<ra> rac; Evavn6rYJrn> EKKptvE
<r8ai, W<T7TEp [ . . . ] o<roi [ . . . ] ev Kai 7TOAAa cfJamv Elvai, 1
W<T7TEp 'Eµ7TEOOKAijc; Kai 'Avatay6pac;· EK rov µ[yµa
roc; yap Kai ovroi EKKpivov<ri riiA.A.a. oiacfJipov<ri OE
aA.A.'fiA.wv r0 TOV µev 7TEpLo0ov 7TOtELV TOVTWV, TOV o'
amat [ . . . cf. ANAXAG. 020] .
438
E MPEDOCLES
D80 (A28) Simplicius, Commentary o n Aristotle's Physics

This one [i.e. Empedocles] says that the corporeal ele
ments are four, fire, air, water, and earth, which are eter
nal, in large or small quantity, but which change according
to their union and separation; but the principles properly
speaking, by which these move, are Love and Strife. For
it is necessary that the elements continue to exchange
their places reciprocally, being at one time united by Love,
at another time separated by Strife. So that the principles
according to him are also six. For in certain passages he
attributes the efficient power to Strife and Love, when he
says, [ . . . D73.239-40], but sometimes he assigns these
=
too to the four as belonging to the same series, when he

says, [ . . . D 73.248h-5 1 ] .
=
D81 ( < A46) Aristotle, Physics

The others [scil. say] that the contraries that are present
in the one separate out from it, like [ . . . ] those who say
that there exist the one and the many, like Empedocles
and Anaxagoras. For these two also say that the other
things separate out from the mixture. But they differ from
one another in that the one [i.e. Empedocles] says that
these follow each other periodically, while for the other
[i.e. Anaxagoras] it is a unique event [ . . . ] .
439
D82 (A42) Arist. CC 2. 7 334a5-7

aµa Se Kat TOV Korrµov oµoiw<; EXHV </>T}<TLV E1TL TE TOV
NEiKov<; vilv Kat 7rpoTEpov E7Tt Tfj<; iA.ia<;.
D83 (A42) Arist. Gael. 3.2 30lal4-20

EK SiE<rTwTwv Se Kat KwovµEvwv ovK EVAoyov TTOiE'iv
T�v yEvErrw. Sio Kat 'Eµ,TTESoKAfj<; TTapaA.EiTTH T�v E7Tt
Tfj<> iA.6TT/To<;· ov yap llv fiSvvaTo rrvrrTfjrrai Tov
ovpavov EK KEXWpirrµ,Evwv µ,ev KaTa<rKEVa,wv, rrtiy
Kpirriv Se TToiwv Sia T�v iA.oTT}Ta· EK SiaKEKpiµEvwv
yap U"VVEU"TT}KEV 0 KO<rµ,o<; TWV <rrnixEiwv· W<rT' avay
Ka'iov yivErr{)ai et EVO<; Kat <rvyKEKptp..EVOV.
D84
a (cf. Nachtrag I, p . 500) Arist. Phys. 8.1 250b23-25la5
Et S� evSEXETat 7TOTE /LT/Sev KtVEt<r8ai, Sixw<> avayKT}
TovTo rrvµf3aivEw � yap w<; 'Avatay6pa<; AEyEi [ . . ] , .
� w <; 'EµTTESoKAfj<> ev µ,Epei KivE'irrOai Kat TTaAiv fipe

µ{iv, KWE'irrOai µev oTav � iA.ia EK TToA.A.wv TToifi To
�v � TO NELKO<; 7TOAAa et EVO<;, TJPEf-'-ELV S' EV TOL<; µ,E
rntl1 xp6voi<;, AEywv [ . . D77b. 8-12; cf. D73.240-
. =
44] - TO yap 'fi Se TaS' aA.>.. arrrrovrn' ev8EvSE EKELU"E

AEYEW UVTOV V1TOAT}1TTEOV.
440
EMPEDOCLES
082 (A42) Aristotle, On Generation and Corruption

At the same time, he also says that the world is in the same
condition both now, under Strife, and earlier, under Love
[cf. Rl3].
083 (A42) Aristotle, On the Heavens

It is not reasonable to conceive of genesis on the basis of
things that are separated and in motion. This is why Em
pedocles omits the one [scil. genesis] under Love. For he
could not have arranged the heavens ifhe had constructed
them on the basis of separated things but united them by
means of Love. For the world is arranged out of elements
that have been separated; so that it is necessary that it be
generated from the One and from what is mixed tog�ther.
084
a (cf. Nachtrag I, p. 500) Aristotle, Physics
If it is possible that nothing moves at a given time, it is
necessary that this happen in one of two ways: for it is
either as Anaxagoras says [cf. EMP. 082], or else as Em
pedocles, viz. that there is motion and rest in turns, motion
when Love makes the one out of the many or Strife the
many out of the one, and rest in the intermediate times,
when he says, [ . . 077b. 8-12; cf. 073.240--44 ]. For
. =
we must suppose that by the phrase •but insofar as they

[scil. incessantly] exchange their places' he means [scil.
a change] from here to there [cf. R73].
441
b ( � DK) Schol. a et b ad Arist. Phys. 8 . l .250b28 et 29,

Laur. 87.7
I Schol. a ad b28 [To lv] , fol. 9lr, I. 5
TOV "!.cf>a'ipov TOV OtaVO'"f/TOV oui.Koo-µov
2 Schol. b ad b29 [€v TOl> fLETa�V xpovoi>] , fol. 9lr, I. 6

7TUVOfLEV'"f/> yap KUL 1 Ti)> <l>iA.ia> fLETa TOV> ( xp6vov>,
OVK Ev8v> �p�aTO 7TOt€lV U7T00"7TUO"lV TO NEiKo>, all.A.'
7JpeµEt.
1 Kal add. supra lineam prima manus
085
a (> A38) Arist. Phys. 8.1 252a3-10
Et oT] rnvT' dovvarn, oijA.ov W> EO"TtV dtow> Kiv710-t>,
dU' ovx OTE fLEV 1}v OTE o' OV• KUL yap EotKE TO OVTW
AEYEtV 1TAao-µan µaAAov. oµoiw> OE KUL TO AEyEtv OTt
7TEcpvKEV OVTW> KUL TUVT'"f/V OE'i voµi,Etv ElVat apxfiv,
07T€p EotKEV 'Eµ7TEOOKAij> av EL7T€lV, W> TO KpaTElV KaL
KtvE'iv f.v µEpEL TT]v <l>iA.iav Kai To NE'iKo> imapxEL To'i>
7Tpayµao-tv E� avayK'"f/>, YJPEfLElV OE TOV fLETa�V xp6-
vov.
442
E M P E D OC L E S
b ( "#- D K ) Scholia o n Aristotle's Physics
1
["the one":] the Sphere, the order of the intelligible world.
2
["in the intermediate times":] For when Love too stopped
after the sixty periods of time, Strife did not begin im
mediately to make things break up, but it remained at rest.
D85
a (> A38) Aristotle, Physics
If then this [i.e. the perishability of motion] is impossible,
it is clear that there is an eternal motion and that it has not
existed at one time but not at another: for indeed to speak
in this way is more like a fiction [cf. R74 ] . And so too to
say that this is how things are by nature and that this must
be considered to be a principle, which is what Empedocles
seems to have said, supposing that it happens by necessity
for things that Love and Strife alternately dominate and
cause motion, while during the intermediate time they are
in a state of rest.
443
b ( � DK) Schol. c ad Arist. Phys. 8.1 252a9-10 [Y,peµ,e'iv

8€ TOV µ,erntl1 xp6vov], Laur. 87.7, fol. 93r, I. 9
. . . Kal < OVK >1 eli()vc; µ,eTa T�V 7TapEAEVUW TWV e
xp6vwv iv olc; EKpUTYJ<TEV Yi i>.. i'.a yevf.crOai 8ia<r7Ta
(J'LV.
1 <ovK> Rashed
086 ( � DK)
a Arist. Phys. 8.1 252a31
TO 8€ Kal 8i' tO'WV xp6vwv [ . . cf. Rl2] .
b Schol. d et e ad Arist. Phys. 8 . l 252a31, Laur. 87. 7, fol.

93v, I. 20
1 Schol. d ad a31 [8i' lcrwv]
• • • KaL' LI
2 Schol. e ad a31 [8i' t<TWV xp6vwv]
444
E MPEDOCLES
b ( � D K ) Scholia on Aristotle's Physics

["during the intermediate time they are in a state of rest":]
. . . and that the breaking apart happens <not> immedi
ately after the passing of the sixty periods of time during
which Love has dominated.
D86 ( � DK)
a Aristotle, Physics
The claim that this [scil. alternating predominance of

Love and Strife happens] for equal periods of time too [ . . .
cf. Rl3] .
b Scholia on Aristotle's Physics
I
["for equal": ] . . . and ten.
2
["for equal periods of time":] Strife and Love dominate.
445
Episodes of the History of the World (D87-Dl l2)
The God Sphairos (the Spherical) (D87-D93)
D87 (ad B29) Simpl. In Phys., p. 1 124.2
. . . !.cf>al,pov e71v . . .
D88 (cf. ad B l3) Ps.-Arist. MXG 2 976b26-27

OTaV Se Et<; µ,iav µ,opcf>�v ITTJyKpd)fJ, wa-8' �v Elvat,
ovSiv, </>'TJ<Tl, TO YE
- u u I - u u I - KEVEOV 7TEAEt ovSe 7TEpt<T<TOV.
TO '}'E . . . < ov > . . . KEVEOV 7TEAEt ov8E 7TEpura6v Bollack:
an ov8f.v v I - v I v KEVEOV 7TEAEt ov8E 7TEpiaa6v?
-
446
E M PE D O C L E S
Episodes of the History of the World (D87-D112) 1

1 Given that the history of the world for Empedocles is cycli
cal and that the order of the episodes in the original poem cannot
be completely determined, it is possible to locate the rule of Love
either at the beginning or at the end. It has seemed to us more
illuminating to suggest, by analogy with the narrative of the Pu
rifications, that the history of the world is that of a fall followed
by a restoration.
The God Sphairos (the Spherical)! (D87-D93)

1 Sphairos is the masculine name coined by Empedocles to
designate the 'spherical' god under the total domination of Love.
Simplicius, citing D87, notes explicitly that Empedocles also
used the term in the neuter.
D87 (ad B29) Simplicius, Commentary on Aristotle's

Physics
. . . he [or: there] was Sphairos . . .
D88 (cf. ad B l3) Ps.-Aristotle, On Melissus, Xenophanes,

and Gorgias
And when the assembling into only one form happens, so
that only one thing exists, he says that it [i.e. Sphairos] in
any case not at aJll
. . . is either empty or in excess.
1 The terms in boldface doubtless derive from Empedocles,
but it is not possible to integrate them with certainty into the
verse.
447
089 (ad B27) Simpl. In Phys., pp. 1 1 83.30-84. l (et al. )
oiJTw<; 'Apµovl:YJ<> TTVKivc;, Kpvcpq> ecrT-/iptKTai

'i,cf>a'ipo<; KVKAoTepT/<> µoviv 1TEptyTJfJEi yaiwv.
3 µ6viv (µovifj) 1TEptyTJ8ti M ed. Aid.: µoVLTJL1TEptYTJ8ei A:

µovT/ [lac. 4 litt.] 1TepiyT,8et F yaiwv Simpl. In. Gael.
p. 591, M. Aur. 12.3: alwv mss.
090 (B28) Stob. l . 15.2ab (pp. 144.20-145.1) (et al. )

&.A.A.' o ye miVToOev icro<; < ETJV > Kat 1Taµ1Tav
a1Tetpwv
'i,cf>a'ipo<; KVKAOTEPT/'> µoviv 1TEpt'Y]y€;; xa£pwv.
1 <eTJv> Diels 2 µoviv Diels: µ6vv Procl. In Tim.
160D: µovvv Ach.Tat. [sag. 6: Jl-LJJ-LTJ� FP '1TEPLTJYE°i Ach.
Tat., Procl.: 7reptTet8T/ P ({}TJ in ras): 7reptTe8fj F (cf. 1TepiyT/8ti
Simpl. D89)
091 (B27a) Plut. Max. c. princ. phil. esse diss. 2 777C

ov <rTa<r£<; ov<o€ TE> oijpt<; evat<rtµo<; EV
µeA.€ecrcriv.
versus incerti poetae Empedocli attrib. Wilamowitz

TE> Xylander: <ljv, > ov Bergk
448
E M PE D O C L E S
D89 (ad B27) Simplicius, Commentary o n Aristotle's

Physics
There neither the swift limbs of the sun can be
distinguished
1
So much remains riveted in the dense hiding
place of Harmony
Round Sphairos, exulting in his joyous solitude.
1 Diels restores the verse missing here ( cf. "neither. . . ") on
the basis of D96; but given that the context is not identical, it is
possible that D89 continued differently.
D90 (B28) Stobaeus, Anthology

But he was on all sides equal and entirely
without limits,
Round Sphairos, rejoicing in his circular
solitude.
D91 (B27a) Plutarch, Philosophers Must Especially Con

verse with Princes
Neither dissension nor battle is fitting in his
limbs. 1
1 This line is transmitted anonymously; Wilamowitz attrib
uted it to Empedocles.
449
D92 (B29) (Ps.-?) Hipp. Haer. 7.29.13

ov yap a?TO VWT0£0 Svo KAaSoi al'.o-o-ovTai,
ov ?T6Se�, ov (Joa yovv', ov µ:qSea yevV7}evTa,
aAAa °!,<f>a'ipo� ET/V Kat (?TaVTo{)ev> l<TO� EaVTrtl •
2 yovv' Duncker-Schneidewin: yovvar' ms. 3 <mivro-

fhv > t<TO<; €.avTaA.fi KaTa yv'ia
KEKao-Tai,
ov < µev > a?Tat VWT0£0 Svo KAaSoi al'.o-o-ovTai,
ov ?T6Se�, ov (Joa yovv', ov µ1)Sea A.axv1)evTa,
aAAa <f>pTJV tEpTJ Kat a{)eo-<f>aTO� foAETO µovvov,
5 <f>povTt<Tt K6<Tf.LOV a?TaVTa KaTat<T<TOV<Ta {)ofjo-w.
1 ovlle Olymp. In Garg., P· 129 Jahn: OVTE mss., Schol. in

Olymp. (Marc. gr. 196) 2 vers. om. Schol. in Olymp.
<µ,ev> Schneider vwrow Hippo!. Ref 7.29. 13, cf. D92:
VWTWV YE mss. 8vo Hipp., cf. D92: 8vw mss. ai<T-
<TOVTaL Hipp., cf. D92: at<T<TOV<TW mss. 3 yovva mss.,
corr. Scaliger
450
E M PE D O C L E S
D92 (B29) (Ps.-?) Hippolytus, Refutation of All Heresies

For from his back two branches do not shoot
forth,
No feet, no swift knees, no generative organs,
But he was Sphairos [i.e. spherical] , and <ev
erywhere > equal to himself.
D93 (B l34) Ammonius, Commentary on Aristotle's On

Interpretation
For his limbs are not furnished with the head of
a man either,
From his back two branches do not shoot forth,
No feet, no swift knees, no shaggy organs,
But he was nothing but mind (phren), holy and
prodigious,
Darting forth across the whole world1 by swift 5
thoughts (phrontides) . 2
1 I.e. himself? The term 'world' is applied to Sphairos at
D73.267. 2 The reference and context of this fragment are
uncertain. Tzetzes attributes these lines to the third book of the
poem on nature, which is often identified with the Purifications;
and so some have thought of a divinity. Ammonius says that Em
pedocles speaks about Apollo there (R95)-hence Picot (http://
www.afc.ifcs.ufrj.br/2012/Picot.pdf) identifies the subject as the
sun.
451
094 (B30) Arist. Metaph. B4 1000bl4--16 (et al. )

aiJTap E1TEt µeya NEtKO� EVt µEAEE<T<TW e0p€cp()TJ
E� nµas T' av6pov<TE TEAEtoµ€voto xp6voio,
b� <rcpw aµoi{3ato� 1TAaTEo� ?TapEATJAUTat bpKOV
1 avTap E1T€t Simpl. In Phys., P· 1 184: aft.A' OT€ 8� Arist. (hinc

S .) e8pecf>871 mss: epecf>871 Simpl. 3 ?TapEAT,Aarnt
Af: ?TapEAT,AaTo EJ: ?Tap' eAT,Aarnt Sturz
095 (B31) Simpl. In Phys., p. 1 184.4
The State of the World After Strife

Ruptures Sphairos? (D96)
096 (cf. B27) Plut Fae. orb. lun. 12 926E

.
evO' oih' 'HeA.foio SeSt<TKETat ayA.aov elSo�

ovSe µev ovS' aZTJ� A.auiov 8€µ,a� ovSe
OaA.auua.
1 8£8ia-KETat Karsten: 8£8in£Tat mss.: 8i£i8£Tat Diels (cf.

D89. l) 2 8€µ,a<; Karsten: yevo<; mss. : µ,evoc; Bergk
452
E M PE D O C L E S

094 (B30) Aristotle, Metaphysics
But when Strife had grown great in his limbs1
And rushed upon his honors, as the time was
fulfille d
That, interchanging, is established for them [i.e.
Strife and Love, or the elements] by a broad
oath
1 These are the limbs of the god (cf. D95), i.e. the elements
that are reunited there.

For all the god's limbs were shaken, one after
another.
The State of the World After Strife

Ruptures Sphairos? (D96)
096 (cf. B27) Plutarch, On the Face in the Moon
There neither has the sun's brilliant form been
fashioned as a disk (?) 1
Nor the earth's shaggy body nor the sea. [cf.
073.279-81]
1 The verb i s uncertain. We print Karsten's conjecture dRdis
ketai but suggest that this might here be a form not of Midiskomai
('greet') or of dRidissomai ('frighten') but of diskoomai ('be
shaped in the form of a disk').
453
The Stages of the Cosrrwgony (D97-Dl l2)

097 (< A30) Ps.-Plut. Strom. 10 = Eus. PE 1 .8 . 10

'Eµ1TE0oKATJ <; o AKpayaVT'ivo<; <TTDLXE'ia TE<T<rapa, 1Tvp,
vowp, alflEpa, ya'iav· alTiav OE TOVTWV iA.iav Kat
NE'iKa>- EK 1TPWTTJ> <PTJ<Tl TTJ> Twv <TTaixEiwv Kpa<TEW>
U1TOKpi8EVTa TOV aEpa 1TEpixv8i'Jvai KVKA<f;>, fLETa OE
TOV aEpa TO 1TVP EKOpaµov Kat OVK EXOV ETEpav xwpav
avw EKTPEXElV V1TO TOV 1TEpt TOV dEpa 1Tayov. ELvai OE
KVKA<f;> 1TEpt TTJV yi'Jv cpEpoµEva ova T,µi<rcpaipia, TO fLEV
Ka86A.ov 1TVpo<;, TO OE fLlKTOV E� dEpo<; Kat oA.iyov 1TV
po<;, 01TEp OtETal TTJV VVKTa ELVal. TTJV OE apxT/v TTJ<;
Kwf,<rEw> <rvµ(3i'Jvai a1To Tov TETVXTJKEvai KaTa Tov
a8poi<rµov E1Tl(3pi<TaVTO<; TOV 1TVpO<; [ . . . =D l27,
0134c, D239].
Initial Disorders (D98-D100)
098 (ad B27) Plut. Fae. orb. lun. 12 926D-927A

[AA.] w<r8' opa Kal <TK01TEl, OaiµoviE, µT/ µE8l<TTa<; Kat
a1Taywv lKa<TTov, o1Tov 1TEcpvKEv Elvai, oiaA.v<riv nva
Ko<rµov cpiA.o<rocpfi> Ka'i To NEtKo<; E1Ta'YY/'> To 'Eµ1TE
OoKAEav<; Tot<; 1Tpayµa<rt, µii>.. A. ov OE Tov<; 1TaAaiov<;
Kwfi<; TiTiiva<; E1Tl TTJV cpvmv Kat riyavrn<; Kal TTJV
µv8iKT/v EKEiv71v Ka'i cpo(3Epav aKo<rµiav Ka'i 1TA71µ
fLEAEiav E1Tl0ELV 1To8fi<;, xwp'i<; TO (3apv 1TUV Kat xwpt<;
<n8E'i<;>1 TO Kovcpov [ . . . D96] w<; cp71<rw 'Eµ1TE0o-
=
454
EMPEDOCLES
The Stages of the Cosmogony (D97-D1 12)

097 (< A30) Ps.-Plutarch, Stromata
Empedocles of Agrigentum says that there are four ele
ments, fire, water, aether [i.e. air] , and earth. Their cause
[i.e. what acts upon them] is Love and Strife. He says that
when the air was separated from the initial mixture of the
elements, it spread out in a circle. After the air, the fire,
rushing forth and not having any other passage upward,
rushed forth from under the crust around the air. There
are two hemispheres that move in a circle around the
earth; the one is entirely of fire, the other is a mixture of
air and a little bit of fire, which he thinks is the night. Mo
tion originated by chance, from the fire that pressed down
when it was being massed together [ . . . ] .
Initial Disorders (D98-Dl00)

098 (ad B27) Plutarch, On the Face in the Moon
[Lamprias, who is defending the Academic philosophers,
addresses Apollonides, geometer and astronomer:] So
watch out and take care, my dear friend, lest by displacing
and removing each thing from where it belongs by nature
you accept into your philosophy a dissolution of the world
(kosmos) and introduce into things the Strife of Empedo
cles, or rather lest you arouse against nature the ancient
Titans and Giants and yearn to see that mythical and ter
rifying chaos (akosmia) and confusion, <putting> every
thing that is heavy separately and separately what is light,
[ . . 096], as Empedocles says: earth had no share in
. =
1 <n0Et>> Bemardakis: lac. 8 litt. E, 3--4 B
455
KArj<;, ov yrj ()epµoTTJTO<; µere'ixev, ovx vowp Trvevµa

TO<;, OVK avw n TWV f3ap€wv, OV KUTW n TWJJ Kovcpwv·
&.A.A.' aKpaTOt Kat a1rropyoi Kat µovaOe<; ai TWJJ oA.wv
&.pxai, µ� rrpocrdµevai crvyKpt<rw fr€pov rrpo<; ETEpov
µYJOE Kowwvfav, &.AA.a cpevyovcrai Kat &.rro<rrpecp6µe
vai Kat cpepoµevai cpopa<; loia<; Kat aMaOH<; OVTW<;
elxov w<; EXH 'TrUJJ ov ()eo<; aTrE<TTi Kara IIA.arwva, TOV
TE<TTW, w<; exei Ta <rwµara JJOV KUt tf;vx1J<> &.rroAt'TrOV
<TTJ<;, axpi<; oV TO iµeprov i;Kev E'Trt T�V cpv<riv EK rrpo
voia<;, <PiA.6rriro<; €yyevoµ€vri<> Kat 'Acppooirri<> Kat
''Epwro<;, w<; 'EµrreOOKArj<; A.€yei Kat IIapµevtOYJ<; KUt
'Hcriooo<;, Zva Kat TO'TrOV<; &.µeitf;avTa Kat ovvaµei<; arr'
&.AA.�A.wv µernA.af36vrn Kat ra µEv Ktv�crew<; ra OE µo
vrj<; &.vayKat<; €voe()€vra Kat Karnf3iacr()€vra rrpo<; ro
f3€A.nov, €f, ov rr€cpvKev, €voovvai Kat µerncrrrjvai <ra
f,w Kat>2 apµoviav Kat KOtvwviav drrepya<rTJTat TOV
rravro<>.
2 <rafw Kat> suppl. Bemardakis: lac. 7 litt. E, 8--9 B: alli alia
D99 (A49)
a Phil. Prov. 2.60, p. 86. 15-36
,
2:.un.umurp. ln!p.b. umqm]b. l:il. tl mumb.pb. mzlump.hp.u
qp.ht hp.h1.p.b., np.ufl;u mul; btluibµiq1l;u : �mb.q}i p.pp.ht.
tlb.qb.hmt mp.tli-rnJb.1 pnmghm1 l;p. hnIJ.Uil] ht. h p.n], ht. l;p.
I JlilJHjJ.m]li Aucher: Ulfl1Ji.illJ li Kingsley: J expunctum est in
ms. 333 St. Iacobi
456
E M PE D O C L E S
heat, nor water in breath, nothing that i s heavy was on

high, nothing that is light down below; on the contrary,
the principles of everything, unmixed, unloving, solitary
monads that desire neither mixture nor communion with
one another but Hee, tum aside, and follow their own self
willed courses, were in the same condition as is everything
from which god is absent, as Plato says (Timaeus 53b), that
is, in the condition of bodies when the mind and soul has
left them, until attractiveness arrives to nature from prov
idence, with the arrival of Love, Aphrodite, and Eros, as
Empedocles says, and Parmenides [PARM. D l6], and
Hesiod [cf. COSM. TIO] , so that, exchanging their places
and receiving their powers from each other, bound by the
necessities of motion for the ones and by those of rest for
the others, compelled to give in to the better, from which
they come by nature, and to change their <order, > they
produce the harmony and communion of the whole.
D99 (A49)
a Philo, On Providence
But the parts of this world too seem to undergo [scil.
something] identical to this, as Empedocles says. For
when the aether was separated off, the wind and fire lifted
it upward, and it was what it came to be: 1 the heavens,
1 h:qh1 may render here either a perfect or an aorist form of

yiyvoµ,a<.
457
'
nJl hIJ.l:a_ hJll.J.]lu llllJ U tlb.b ]l 1.J.hJllllJ 2 IllJl 2 uimm mnhm1.
]lul.J. hnt]l uml.J.mi. tl]l ]l ]hJll.J.b.l:; ]l b.h)lpU tfumghmi_, hi. um
JUl]lhqml.J.mu 6:mnmqmJiitU m6:hgmi.: ]l tl]l 1.J.mJJl
J:!UFmghm1 hi. hnbhm1 hmpl.J.]li. ]ltfu hpl.J.]lp hphi.hm1 ]l
'
ul2 l.J.mJp tfumJp: bi. 2m112 qb.nlj_mi. mtlb.umiu mumhp
pmuq]l ]lp)lnt tjmpJlmqnJU. l::p , ini.q]l mu]ui]lpm mJltJ.i]l:
bt muim mfm l.J.m1nJ tfum1nJ uimm6:mnp mummmbnlj_,
hi. n2_ 2Jl2muml.J.mi.p ]l tl]ltlb.mug lj_hpmJ pmqtfmi.p hqhm1:
f1JlilJ 2Jl2mphpni.FJ1tupu pn1nJlml.J.mi.11 6:mJumJlml.J.hg]lu
q6.hi.: �muq]l 2IllJl2 qunlj_mi. mpqh1hm1 tjiml.J.hgmi.
tmtfpmJl ]ltfu 2Jl2muml.J. upmu2hlJ1. q]l tlb.b ht pmqmtf
mhu1hmu qmi.JlmF]li.u, lj_muu nJlnJ n2 1m1ul.J.n1u hi. n2
]Ul]Ulj_n3u mulj_hmt unpm:
b Aet. 2.6.3 (Ps.-Plut.; cf. Ps.-Gal. ) [a7To 7Tofov 7Tpwrov

O"TOLXEiov �p�aTO KOO"fL07TOLEtV 0 8Eo>]
'Eµ,7TE8oK!.:i]> Tov µ,€.v al8€pa 7rpwTov 8iaKpi87jvai,
8EvTEpov 8€. TO 7TVP E<P' <Ii T�V y7jv, E� 17, ayav 7TEpt
O"<f>tyyoµ,€vri> Tfj PVfLYJ T1/> 7TEpt<f;opiis ava{3AvO"aL TO
v8wp· E� ol'i ava8vµ,ia87jvai1 TOV Mpa, Kat YEVE0"8ai
TOV µ,€.v ovpavov EK TOV aUJEpo>, TOV 8€. 1/A.wv EK TOV
7TVpo>, m'Ari81/vai 8€. EK Twv aA.A.wv Ta 7TEpiyELa.
1 ava8vµ,ia8Y,vai Gal.: 8vµ,ia8Y,vai mss.
458
E M PE D O C L E S
broad and vast, encircling [scil. everything] from above;

but the fire, remaining somewhat below the heavens, grew
in turn into sunbeams. The earth, moving quickly to a
single place and condensing out of some necessity, ap
peared and then remained in the middle. And around it
on every side, since it [i.e. the earth] was smaller,2 the
aether is agitated without changing its location. Conse
quently, the cause for its remaining [scil. in its place] is
due to God, and not to the many circles placed over
one another. And the circular revolutions rounded off its
shape, as if on a lathe. For, surrounding it all around, a sort
of torch, a marvelous circle, enclosed it; for large and great
is the power of the form, and it is thanks to this that it [i.e.
the earth] has not fallen to one side or the other. 3
2 Or: "since it [i.e. the aetherJ was lighter."
3 Translation and notes by Irene Tinti.
b Aetius
Empedocles says that aether was the first to be separated
out, second fire, followed by earth, which, constricted
tightly by the force of the rotation, released water that
gushed up; out of this, air evaporated, and the sky came
about out of the aether, the sun out of the fire, and the
regions surrounding the earth were compressed out of the
other things.
459
DIOO ( > A66) Tzetz. In Il., p. 42. 1 7-25

Kara yap 'Eµ:rr<:OoKAEa rov <f>vU'iKov Kat µ,<=ra ro yijv
<f>avijvai Kat BaAaU'U'aV aTaKTW<; Kat en Ta U'Toixaa
K<:KLVYJTO 7TOTE µ,Ev rov 7TVpoc; im<:pviKwvroc; Kat Kara
<f>A.eyovroc;, DTE OE rijc; voarwoovc; V7T<:pf3A.v,oVU'YJ<; Kat
KaTaKAV,OVU'YJ<; emppoijc;. Kat TOV 7}1.. w v OE 0 aVTO<;
Ota TO aTaKTOV <f>YJU't rijc; <f>Bopac; Kat aU"r-r)piKTOV TOU'
OVTOV y<= rii �f.L"PYJU'L<f:l f3paovv<:w 7Top<=iq., oU"oc; vvv
Kaip6c; eU"nv o E7Traµ,rivoc; r . . D I 79hJ .
. =
Places and Exchanges of Places (D1 01-D1 12)
DIOI (B22) Simpl. In Phys. , pp. 160.28-161 . 7 (et al. )

ap8µ,ia f.LEV yap Tavra EaVTWV 7Tavra µ,ep<:U'U'tv,
T]AEKTWP Tf xBwv Tf Kat ovpavoc; T]oe BaAaU'U'a,
OU'U'a <f>w EV BvYJTOtU'tv a7T07TAaxBevTa 7TE</>VK<:V.
we; o' aihwc; OU'a KpaU'tv E7TapKEa µ,aA.A.ov
,,
<:aU"tv,
5 aH-r)A.oic; EU'T<:pKTat oµ,oiwBevr' 'A<f>poofrv.
ex8pa <o' a> 7TAftU'TOV a7T' aA.A.-r)A.wv oiExovU't
µ,aA.iU'ra
yevvv r<= Kp-r)U'<=t r<= Kat lto<:U'tv eKµ,aKro'iU"i
l ap8µ,ia DE: apna F raii-ra eavrwv Diels: eavra

EaVTWV DE: avTa EaVTWV F 4 Kpijaw Diels (cf. v. 7)
6 ex8pa F: epya DE <13' a> Diels 7 Kpfiaet Diels:
Kpaaet ed. Aid., Theophr. Sens. 16: Kpiaet mss.
460
E M PE D O C L E S
DIOO ( > A66) Tzetzes, Commentary o n Homer's Iliad

For according to the natural philosopher Empedocles,
even after the earth and sea appeared, the elements still
moved in a disorderly fashion, at one time the fire being
victorious and kindling things, at another time the watery
flow gushing out and flooding. The same man also says that
the sun, because of the disorder and instability caused by
the destruction, was as slow in its daily travel as the period
of seven months is now [ . . . ] .
Places and Exchanges of Places (D101-D1 12)

D IO I (B22) Simplicius, Commentary on Aristotle's
Physics
For these are all joined in their own parts,
The shining one [i.e. the sun], the earth, the sky,
and the sea,
Which all by nature wander far from them 1
among mortal things.
In the same way, all the things that are, rather,
receptive of mixture
Love one another, made similar by Aphrodite. 5
Enemies <are those that> keep most distant from
one another
In birth, mixture, and molded forms,
1 Probably: the elements from which came the great masses

of the world, mentioned in the preceding line.
461
7Tav711 a-vyyivea-Oat a1)8ea Ka' µ,a>.. a >..vypa

NEtKEOYEVV'lj'TOt<Ttv, O'Tt a-cf>ia-t ty€vvav opyat.
9 vetKeoyevv�·roicrw Stein: vetKeoyevvecrr71criv mss. (cf.

Simpl. 161. 12 TOL<; VELKEoyevecri): NetKEO<; evvecrivcrw Pan-
zerbieter opya] fopyev Diels, alii alia
Dl02 (B51) Hdn. Schem. Hom. 13 (et al. )

'Eµ,m::OoKAij<;·
Kap7TaAiµ,w<; o' av67Taiov u I - u u I - u u I - -
E7Tt Toil 7Tvpo<;.
Dl03 (A35) Ach. Tat. Introd. Arat. 4

0 OE 'Ep,7TEOOKAij<; ov OtOW<n TOL<; (T'TOtXEtot<; wpia-µ,€
VOV<; T01TOV<;, aAA' UVTt1Tapaxwpe'iv aAA'ljAot<; cpYJ<TtV,
W<TTE Kat T�v yijv µ,er€wpov cf>€pea-8ai Kat TO 1Tilp ra-
1TEtvoTEpov.
Dl04 (B36) Stob. 1. 10. 1 1

Twv O E a-vvepxoµ,€vwv E� la-xaTov ia-Ta'To
NELKO<;.
462
E MPEDOCLES
I n every way strangers to unification and

terribly sad,
Because for them, who were born from Strife
(?) , t . . . t .
D l02 (B5 1 ) Herodian, Homeric Stylistic Figures

Empedocles:
Swiftly upward . . .
with regard to fire. 1
1 Herodian is illustrating one of the two supposed meanings
('invisible' or 'that rises upward') of the term anopaia, which is
found only at Od. 1.320. It is impossible to assign this isolated
phrase to a precise thematic context.
D 103 (A35) Achilles Tatius, Introduction to Aratus' Phae

nomena
Empedocles does not assign determinate places to the
elements but says that they yield their place to each other
in tum, so that the earth moves up on high, and the fire
farther down.
D l04 (B36) Stobaeus, Anthology

And as they came together, Strife moved away
the farthest.
463
0105 (B53) Arist. GC 2.6 334a3

ovTw yap uvvf.KVpue Of.wv TOTE, 71'oAAaKi S'
a>..A w<;.
0106 (cf. B59) Simpl. In Phys., p. 327.29

- u u I - u u I - u 071'11 <TVVEKVP<TEV a'1TaVTa
a1Tavra mss. (et Simpl. In Phys., P· 330): EKal:TTa Simpl. In

Gael., p. 586
0107 (B 104) Simpl. In Phys., p. 331 . 14

Kai: Ka0' O<TOV µ.€v apaioTaTa �VVEKVP<TE
,
'1TE<TOVTa.
0108 (B54) Arist. GC 2.6 334a4-5
versus curtus ad init., lac. indic. Diels: post al8fip add. 8' a�
Diels, rnt vel yap Sturz, ante add. aH' Diels, alii alia
0109 (B52) Prod. In Tim. 3 ad 3lb (vol. 2, p. 8.28 Diehl)

71'0AAa 8' lvepO' ovSeo<; 7Tvpa Kal.ETat - u u I - -
EvEp8Ev mss., corr. Sturz
0 1 10 (A68) Sen. Quaest. nat. 3.24. 1-3

Empedocles existimat ignibus, quos multis locis terra
464
E MPEDOCLES
D l05 (B53) Aristotle, O n Generation and Corruption

For it was in this way that it [scil. aether]
happened to run [or: encountered in its course]
sometimes, hut often [scil. it did so]
differently.
D l06 (cf. B59) Simplicius, Commentary on Aristotle's

Physics
. . . in the way that they all chanced [or: met]
D l07 (B 104) Simplicius, Commentary on Aristotle's

Physics
[a little after D243] 1
And to the extent that the least dense ones
happened to fall [or: encountered while falling]
I From Simplicius we know the relative location of this line in

the poem. The order presented here is thematic (the motion of
the elements).
D 108 (B54) Aristotle, On Generation and Corruption

Aether sank down under the earth by long
roots.
D l09 (B52) Proclus, Commentary on Plato's Timaeus

Many fires hum below the ground.
DUO (A68) Seneca, Natural Questions

Empedocles thinks that water is heated by fires that the
465
opertos tegit, aquam calescere, si subiecti sunt1 solo per

quod aquis transcursus est. facere solemus dracones et
miliaria et complures formas, in quibus aere tenui fistulas
struimus per declive circumdatas, ut saepe eundem ignem
ambiens aqua per tantum fluat spatii, quantum efficiendo
calori sat est: frigida itaque intrat, effluit calida. idem sub
terra Empedocles existimat fieri.
1 post sunt add. et , om. �T: sunt ei Haase, Michaelis
D l l l (A69) Plut. Prim. frig. 19 953E

rnvTt 8f. Ta Eµ<pavij, KpYJµ,vov<; Kat <rK07TEAov<; Kat
7TErpa<;, 'Eµ,m:8oKAij<; µ,f.v V7TO rnv 7TVpo<; otETat rnv Ev
f30llEi Tij<; yij<; ECTTavai Kat avEXE<TOai 8iEpEt86µ,Eva
<f>/... Eyµ,aivovTo<;.
0112 (A69) Ps.-Arist. Prahl. 24. 1 1 937al l-16 [8ia Ti

V7TO TWV 0Epµ,wv vMTwv µ,a/...A o v r, V7TO TWV l/Jvxpwv
m]yvvvrni A.iOoi]
7T6TEpov on Ti/ TOV vypov EKAEtl/JEt yivErnt /... i()o<;, µ,a/...
AOV 8€. v7To Toil 0Epµ,ov r, Toil l/Jvxpov EKAEt7TEt To
vyp6v, Kat a7TOAt0ovrni 81) 8ia TO 0Epµ,6v, Ka0a7TEp
Kat 'Eµ,7TE8oKAij<; <f>ricri Ta<; TE 7TErpa<; Kat Tov<; /... [ ()ov<;
Kat Ta 0Epµ,a TWV v8aTWV yivEcrOai.
466
E M PE D O C L E S
earth keeps covered up in many places, when these lie

buried in the ground through which the waters pass. Peo
ple are accustomed to make water heaters called 'serpents'
and 'milestones' or possessing other forms, in which they
set thin bronze pipes arranged in a circle and slanting
downward, so that the water, circulating around the same
fire many times, flows through a space sufficient to heat it.
In this way it enters cold and flows out warm. Empedocles
thinks that the same thing happens under the earth.
D l l l (A69) Plutarch, On the Principle of Cold

The cliffs, promontories, and rocks that we see, Empedo
cles thinks, were formed and rise up by the effect of the
fire blazing in the depths of the earth.
0 1 12 (A69) Ps.-Aristotle, Problems [Why stones are

hardened by hot waters more than by cold ones]
Is it because a stone comes about by the withdrawal of
moisture, and moisture withdraws more because of heat
than because of cold, and therefore petrification occurs
because of heat, as Empedocles says that rocks, stones,
and hot waters come about?
467
Cosmology (D1 13-D148)

Limits and Orientation of the World (D1 13-D1 14)
0 1 13 (B39) Arist. Gael. 2. 13 294a25-28 (et al. )

e£7rep a71'Etpova 'Yfi'> T E fJa()T/ Kat SatfliA.o<; ai8fip,
c:,., Sia 7roA.A.wv ST, 'YA.wo-CT'YJ" pTJ8evra µ,aratw<;
EKKEX,VTai O"Toµ,arwv oA.tyov TOV 71'aVTO<;
iS6vrwv.
2 prifJEvrn] EA.86PTa Clem. Alex. Strom. 6. 149
0 1 14 (A50) Aet. 2. 10.2 (Ps.-Plut.) [r[va Setia roil

KOO"f.1-0V Kat riva apio-repa]
'Eµ,7reSoKA7)<; Setia µ,i.v ra Kara rov 8epwov rpomKov,
apio-repa Si. Ta Kara TOV x.eiµ,epw6v.
Sky and Earth (D1 15-D120)
0 1 15 (< Al) Diog. Laert. 8.77

[ . . . ] avrov Si. TOV ovpavov Kpvo-raA.AoeiS7) [ . . . ] .
0 1 16 (Nachtrag I, p . 499) Arist. Gael. 2.1 284a24-26

OVTE [ . . ] V71'0ATJ71'TEoV [ . . . ] Sia rT,v StVTJUW 8aTTOVO<;
.
rvyx.avovra <f>opas r7)<; olKeta<; po7r1}<; €n o-cgeo-8ai

TOO"OVTOV x.povov, Ka8a7rep 'Eµ,7reSoKA7)<; </>TJO"lV.
468
EMPEDOCLES
Cosmology (Dl l3-D148)

Limits and Orientation of the World (Dll3-Dl l4)
D l l3 (B39) Aristotle, On the Heavens
If the depths of the earth as well as the vast
aether are unlimited,
As what is said in vain that
Flows out from the tongue of the many mouths
of those who see little of the whole. 1
1 Cf. XEN. D41 (for the earth).
D l l4 (A50) Aetius
Empedocles: on the right the parts [scil. of the world]
located toward the summer tropic, on the left those to
ward the winter one.
Sky and Earth (Dl l5-D120)

D l l5 (< Al) Diogenes Laertius
[. . . scil. he says that] that the sky itself is like a crys
tal [ . . . ] .
D l l 6 (Nachtrag I , p . 499) Aristotle, On the Heavens

Nor [ . . . ] should one believe [ . . . ] that it [i.e. the sky] ,
having received because of the vortex a motion more rapid
than its own drive, is still preserved for such a long time,
as Empedocles says.
469
D l l 7 (cf. A67) Arist. Gael.

a 3.2 300b2-3
[ . . . ] Ka86.irrep cf>71<rtv 'Eµ7TeOoKA7}s- r�v y7]v v7To r7}s
oi.v71s- Y,peµel,v.
b 2.13 295al6-21
[ . . . ] oi o' W<T7T€p 'Eµ7TEOOKA7}s- T�V TOV ovpavov cf>opav
KVKA<tJ 7TEpi8€ov<rav Kat 80..rrov cf>epoµ€v71v 7} r�v r7}s
y7}s- cf>opav KWAVHV, Ka8a7Tep TO EV TOlS' Kva8ois- vowp·
Kat yap rovro KVKA<tJ roil KVa8ov cf>epoµ€vov 7ToAAaKts
Karw TOV xaAKOV yivoµevov oµws- ov cf>€perat, KUTW
7Tfc/>VKOS' cf>€pe<r8ai, Ota T�V avT�V alriav.
D l l 8 (A51) Aet. 2. 1 1.2 (Ps.-Plut., Stob.) [7rept ovpavov,

ris Yi rovrov ov<ria]
'Eµ7Te0oKA7}s- <TTep€µviov elvat TOV ovpavov et <i€pos
a-vµ7Tay€vros-1 V7To 7Tvpoc; Kpv<rraAAoeiows-, ro2 7Tvpw
oec; Kat TO aepwoec; EV EKar€paipi.wv 7T€pt
€xovra.
1 7rayivTo� Stob. 2 TO om. Plut.
D l l 9 (A50) Aet. 2.31.4 (Stob.) [ 7Tept rwv a7To<rT'l)µarwv]

'Eµ7Te0oKA7}s- TOV vlflovs- TOV U7TO r7}s- yijs- els- <rov>1
ovpavov, i)ns- E<TTLV acf>' T]µwv avaTa<TLS', 1TAei.ova elvai
T�V Kara TO 7TAUTOS' OLU<TTa<TLV, Kara TOVTO TOV ovpa-
470
EMPEDOCLES
D l l 7 (cf. A67) Aristotle, O n the Heavens

a
[ . . ] as Empedocles says that the earth is at rest because

.
of the vortex.
b
[ . . ] Others, like Empedocles, [scil. say] that the motion
.
of the sky, moving in a circle and more rapidly than the

motion of the earth, prevents the latter, like what happens
to water in cups. For it is for the same reason that this
latter too, although it often ends up being below the
bronze, all the same does not move when the cup is moved
in a circle, even though its nature is to move downward.
D l l 8 (A5 1 ) Aetius
Empedocles: the sky is solid, made of air that has been
solidified like crystal by fire, and it surrounds the fiery and
the airy regions in each of the two hemispheres.
D l l9 (A50) Aetius
Empedocles: larger than the height from the earth to the
sky that hangs over us is the distance in breadth, the sky
l El> <rov> Diels: Et> P2 : oTov FP1
471
vov µ.aAAov ava7TE7TTaµ.ivov Ola TO ci>iii 7Tapa7TAYJ<TLW'>

rov Ko<rµ.ov KEt<r8ai.
D l20 (A58) Aet. 2.8.2 (Ps.-Plut. ) [ri<> Y, alria rov rov

Ko<rµ.ov E')'KAi81)vai]
'Eµ.7TE00KA7)<> TOV aipo<> EtgaVTO'> rfi TOV Y,>.. iov opµ.fi
E')'KAi81)vai Ta<> apKTOV'>, Kal Ta µ.Ev (36pHa vlflw81)vai
Ta OE v6na TU7THvw81)vai, Ka8' () Kal TOV oA.ov KO
<rµ.ov.
The Heavenly Bodies (D121)
Dl21 Aet. (Ps.-Plut. ) [ri., Yi OV<Tla TWV a<rrpwv, 7TAa

VYJTWV Ka£ a7TA.avwv, Ka£ 7TW'> <TVVE<TTYJ]
a (A53) 2.13.2
'Eµ.7TE00KA7)<> 7rVpwa EK TOV 7TVpWOOV'>, 07TEp 0 a�p1 EV
eavrcfi 7TEpiixwv EgaviOA.ilflE Kara T�V 7TpWTYJV OlaKpl
<TlV.
1 a�p Mm: al8fip Plut. II
b (A54) 2. 13. 1 1
'Eµ.7TE00KA7j<; TOV'> µ.Ev a7TAUVEt'> a<TTEpa<> <TVVOE0E<T8ai
rcfi KpV<TTUAACf_J, TOV'> OE 7TAav1)ra<> avEt<T8ai.
472
E M PE D O C L E S
being more extended in this direction since the world has

a shape similar to an egg.
D 120 (A58) Aetius

Empedocles: the air having yielded to the drive of the
sun, the poles became inclined and the north went up
while the south went down, and the whole world corre
spondingly.
The Heavenly Bodies (Dl21)

D121 Aetius
a (A53)
Empedocles: they [i.e. the heavenly bodies, the planets

and the fixed stars] are fiery and come from the fiery ele
ment, which the air that surrounded it in itself extruded
upward during the first separation.
b (A54)
Empedocles: the fixed stars are fastened onto the crystal
line [scil. vault], while the planets are unfastened.
473
The Sun (D122-D133)

0122 (B38) Clem. Alex. Strom. 5.48.3

el 8' aye TOL >.. €gw u u I - 7TpwfJ' i/A.wv apx.fiv,
€g ©v Sf)>,' eyevoVTO Ta vvv ea-opwµ,ev aTTaVTa,
yaZcJ. T€ Kat 7TOVTO<; 7TOAVKVµ,wv 'ljS' vypoi; a.fip,
Tm1v r,s· alOT,p a-cf>iyywv 7T€pt KVKAOV aTTaVTa.
1 versus curtus Ei S'] Elr' Koetschau <vilv > TOL

<eyw> Mayor, TO! <µ,€v eyw> Potter <'TTavrwv> 7rpw0'
Sylburg 7fluov mss.: ij'AiKa r' Diels 2 Sfj'A' H. Weil:
S-r, ms .
0123 (B44) Plut. Pyth. orac. 12 400B

avTavyet 7rpoi; "QA.vµ,TTOV aTapf3TJTOLCTL
7Tpoa-w7Toii;.
arapfJ�ro'" mss., corr. Wyttenbach
0124 (B41) Etym. Mag. 426.54-427.1 s .v. rfll. w i; (et al. )

&.A.A' o µ,ev ci>.. i a-Oeti; µ,eyav ovpavov
aµ,cpi7ToAevei.
aH' o µ,€v Etym. Mag. , Etym. Cud. 241.22 µ,f.yav

Etym. Cud. 241.22: µ,f.<rov Etym. Mag. , Etym. Cud. 241.46
474
E M PE D O C L E S
The Sun (D122-D133)

0 122 (B38) Clem ent of Alexandria, Stromata
But come, I shall tell you, <beginning? > first with
the sun,1
From what all the things that we now look upon
became visible,
Earth and sea with many waves and moist air,
The Titan and Aether, gripping all things in a
circle. 2
1 This line is missing some syllables, but it is unlikely that
the meaning is much affected. 2 The sun ('Titan') and the
aether are the two aspects of one and the same reality, the former
being only the concentrated reflection of the latter ( cf. the follow
ing note).
0 123 (B44) Plutarch, On the Pythian Oracles

It [i.e. the sun] shines hack toward Olympus with
fearless countenance.
0 124 (B41) Etyrrwlogicum Magnum

But he [i.e. the sun, helios] , concentrated
(halistheis) , 1 moves in a circle around the vast
sky.
1 The name of the sun is etymologized; the concentration is
that of the aether reflected onto the vault of the sky by the earth
(cf. D l26-Dl27).
475
Dl25 (B40) Plut. Fae. orb. lun. 2 920C
ofvµ,eA.T,s mss., corr. Tumebus A.aipa mss., corr.

Tumebus: <T,> £A.aeipa Wilamowitz
Dl26 (A56) Aet.

a 2.20.13 (Ps.-Plut.) [m:pt ovcria<; T,.\iov]
'Eµ.m:SoKAij<; Svo T,A.iov<;, 'TOV µ.ev &pxfrV7TOV, 7Wp ev
rfii erepaipiatptov, UEt KaTaVrtKpv Tfj avrnvyeict EaV'TOV 'TE
rnyµ.evov· 'TOV Se cf>awoµ.evov, avravyeiav ev rfii ETEP<f'
T,µ.icrcf>aipi<p rfii 'TOV aepo<; 'TOV Oepµ.oµ.iyov<; 'TT E'TT A 'T)pW
µ.ev<p U'TTO KVKAorepov<; Tij<; yij<; Kar' avaKAa<TtV ey
yiyvoµ.EV'T)V ei<; rov "OA.vµ.TTov1 rov KpvcrraA.A.oeiSij,
<TVµ.1Tept€AKoµ.ev'T)V Se rfi KtV�<TEt 'TOV 'TTvpivov· W<; Se
f3paxew<; elpijcr8ai <TVVTeµ.ovra, aVTavyeiav e'lvai roil
7rept T�v yijv 'TTVp o<; rov i}.\wv.
1 oA.vµ,1Tov Mansfeld ex vers. Arab.: i)A.wv Plut.
b Aet. 2.21.2 ( Stob.) [TTep£ µ.eye8ov<; T,A.iov]

'Eµ.TTeSoKAij<; L<TOV rfi yfi 'TOV Kara 'T�V avravyeiav.
post LO"ov add. 0€ Stob.
476
E MPEDOCLES
0 125 (B40) Plutarch, O n the Face i n the Moon

Sharp-shooting sun and mild moon

0 126 (A56) Aetius
a
Empedocles: there are two suns: the one is the archetype,
the fire in one of the two hemispheres of the world, which
has filled that hemisphere and is always located opposite
its own reflection; and the other is the one that appears,
the reflection in the other hemisphere filled with air mixed
with fire, produced by the reflection of the round earth
upon the crystalline Olympus [i.e. the vault of the sky] ,
and drawn along conjointly by the motion of the fiery ele
ment. And to summarize it briefly, the sun is the reflection
of the fire surrounding the earth.
b
Empedocles: the one [scil. sun] produced by reflection is
equal to the earth.
477
Dl27 (< A30) Ps.-Plut. Strom. 10 = Eus. PE 1 .8.10

[ . . . D97] 0 SE ijALO> T�V cpvaw OVK E<TTt -ITTip , aAA.a
=
TOV 'TTVPD> avravaKAa<TL> oµ,oia rfi acp' vSaro> ywo

/LEVTJ [ . . . D l34c].
=
Dl28 (< AI) Diog. Laert. 8.77

Kat rov µ,Ev i/A.i6v cpYJ<TL 1TVpo> Ci(Jpoi<Tµ,a µ,eya Kat rij>
<TEA-r}VYJ'> /LEt,W.
Dl29 (A50) Aet. 2. 1.4 (Stob.) [7rEpt Ko<Tµ,ov]

'Eµ,'TTE SoKAij> rov roil Y,A.iov 'TTEpiSpoµ,ov Etvat 'TTEpt
ypacp�v roil 1TEparo> roil Ko<Tµ,ov.
Dl30 (A58) Aet. 2.23.3 (Ps.-Plut., Stob.) [7rEpt rpo1Twv

Y,A.iov]
'Eµ,'TTESoKAij> V'TTO rij> 'TTEptEXOV<TTJ'> avrov <Tcpaipa>
KWAVOµ,EVOV axpi 'TTaVTO> Ev(Jv1TopE'iv Kat V'TT O TWV rpo
'TT LKWV KVKAWV.
The Night (Dl31)
Dl31 (B48) Plut. Quaest. Plat. 8.3 1006F
vcf>icrraµ,ell"f/] ecf>icrraµ,ell"f/ Scaliger: vcf>icrraµ,evow coni.

Diels
478
E M PE D O C L E S
D l27 (< A30) Ps.-Plutarch, Stromata

[ . . . ] The sun by its nature is not fire, but the reflection of
fire, similar to the one produced by water [ . . . ] .
Dl28 (< Al) Diogenes Laertius

And he says that the sun is a large aggregate of fire and
that it is larger than the moon.
D l29 (A50) Aetius

Empedocles: the circular course of the sun is the circum
ference of the limit of the world.
Dl30 (A58) Aetius

Empedocles: it [i.e. the sun] is prevented by the sphere
surrounding it and by the tropical circles from following
its path straight to the end.
The Night (D131)

Dl31 (B48) Plutarch, Platonic Questions
The earth makes the night by opposing its [i.e.
the sun's] rays
479
0132 (B42) Plut. Fae. orb. lun. 16 929C

- u u I - u u I - u a11'ECTKESacrev Se 0£ airya<;
t€crTE aiavt Ka{HmepOev, a11'ECTK11Lcpwcre Se yal,71<;
To<rcrov ocrov T' elJpo<; y>.. avKW?TtSo<; €7rAETo
µf,1171<;.
1 a1TECTKEVaCTE mss., corr. Xylander: a1TECTTffyaCTEV Diels: a1T-

ECTKtaCTEV Bergk 2 ECTTE a'tav mss.: ECTT' av LTJ Diels: E<;
yaiav Xylander
0133 (A59) Aet. 2.24.7 (Stob.) [m:pt EKAel,tjJew<; �>.. fov]

0134
a (A60) Aet. 2.25.15 [7rEpi ovcrl,ai;; crEAT,1171i;; ]
'Eµm:OOKAT)<; aepa CTVVECTTpaµµevov 11Ecp0Et0T), 7rE71'71-
yorn v7ro 7rvp6i;; , wcrTE m)µµtKTov.
b (A60) Plut. Fae. orb. lun. 5 922C

Kai yap 'Eµ7rESoKAEt SvcrKOAaLJIOVCTt 7rayov &.Epo<; xa
Aa,wo71 11'0tOVJl'Tt 'Tri ll cre>..f, 117111 V11'0 TT)<; 'TOV 7rVpo<;
crcf>al,pa<; 7rEptEXOµE11011 ( . . . ] .
480
E M PE D OC L E S

0 132 (B42) Plutarch, On the Face in the Moon
It [i.e. the lunar body] scattered his [i.e. the
sun's] rays
tAII the way to the eartht 1 from above, and it
obscured as much
Of the earth as was the breadth of the gray-eyed
moon.
1 The tum of phrase is not archaic, and the idea does not
square well with the explanation of an eclipse.
0 133 (A59) Aetius

[Empedocles:] an eclipse [scil. of the sun] comes about
when the moon passes under it.

0 134
a (A60) Aetius
Empedocles: it [i.e. the moon] is congealed air, cloud-like,
solidified by fire, so that it is a mixture.
b (A60) Plutarch, On the Face in the Moon

For they [i.e. the Stoics] are annoyed with Empedocles
because he posits that the moon is a mass of air congealed
like hail, surrounded by the sphere of fire [ . . . ] .
481
c (< A30) Ps.-Plut. Strom. 10 = Eus. PE 1.8.10

[ . . . 0127] <rE'Afivriv Se cf>YJ<riv <TV<rTijvai KaB' favTYiv
=
EK Toil &,-rro A.ri<f>BevTo<> &.Epo<> v1To Toil 1Tvp1k rovTov

yap 1Tayijvai, Ka8a1TEp Kat TYiv xaA.a�av· TO SE <f>w<;
avTYiv EXEiV a1TO TOV 7,A.iov [ . . . 0239] . =
0135
a (A60) Plut. Quaest. Rom. 101 288B
TO yap <f>aivoµ,Evov <Txijµ,a Tij<; <TEATJVTJ'>, orav Yi Si
xoµ,rivo<;, ov <r<f>aipoEiSE<; dA.A.a <f>aKOEiSe<; E<TTi Kat
Si<rKoEiSe<;, w<; S' 'Eµ,7TESoK'Aij<> oLETai, Kat To V1TOKEi
µ,Evov.
h (< Al) . Diog. Laert. 8.77

[ . . . ] </>ri<ri [ . . . ] TYiv SE <TEATJVTJV Si<rKOEiSij [ . . . ] .
0 136 (A61) Aet. 2.31.1 (Ps.-Plut., Stob.) [7rEpt TWV a1TO

<TTYJµ,aTWV]
'EpmESOKAij<; Si7TAa<riov a1TEXHV TYiv <TEATJVTJV a1TO TOV
7,A.iov �1TEp a1To Tij<; yij<;. 1
1 a7rexeiv . . . yfi> Plut: aTrexeiv Ti/> <rEA.{ivr1> aTro yfi> ij7rEp
aTro TOV T,A.fov Stob.: a7rexeiv Tov ijA.wv a7ro Ti/> yfi> ijTrEP
T�V <TEA{iVYJV Diels
482
E M PE D O C L E S
c (< A30) Ps.-Plutarch, Stromata

He says that the moon is in itself made of air that has been
blocked by the fire; for this [i.e. the air] became solidified,
like hail. Its light it has from the sun.
0 135
a (A60) Plutarch, Roman Questions
The apparent form of the moon when it is full is not that

of a sphere but of a lentil and a quoit, as Empedocles
thinks that its form really is.
b ( < Al) Diogenes Laertius

He says [ . . . ] and that the moon has the form of a quoit
[. . .] .

D 136 (A61) Aetius
Empedocles: the moon is twice as far from the sun as from

the earth.
483
0137 (< B46) Plut. Fae. orb. lun. 9 925B

[ . . . ] Tij<> Se yij<> Tpo1Tov Ttva tJ!avH Kat 1TepupepoµevY/
7TAY/<riov
apµaTo<; W<; 1TEpt xvoiY/ eX.i<r<rETai - v v I - -1
i/ tTE 7TEptt aKpav . . 2
1 w<; 7repi xvoiTJ €>.. imnTai Panzerbieter: wa-7rep Zxvo<;

ave>.. ia-a-ETaL mss. 2 post (f.Kpav lac. XVII lit. E, xxv B,
7rap' aKpTJV <vva-a-av (vel ya£av) > €>.. avvoµ,eVTJ Diels
Light of the Moon (Dl38-D141)
0 138 (B47) Coll. locut. util. s .v. ciy-rji; = Anecd. Gr.

1.337. 15 Bekker
aOpe'i µev yap avaKTO<; ivaVTfov ayea KVKAOV.
a8pei mss., corr. Karsten ayea Bollack: ayea edd.
0139 (B45) Ach. Tat. Introd. Arat. 16

KVKAOTEPE'> 7TEpt ya'iav eX.i<r<TETat aX.X.oTptov
cf>& ., .
0140 (B43, ad B42) Plut. Fae. orb. lun. 16 929D-E

ct7TOAEi7TETat Toivvv [ . ] TO TOV 'Eµ7TEOOKAEoV<; ava
. .
KAa<rH Ttvt Tov i,'Aiov 1Tpoi; T�v <reX.-r/vY/v yive<rOai Tov
484
EMPEDOCLES
0137 (< B46) Plutarch, On the Face i n the Moon

[ . . . ] it [i.e. the moon] touches the earth in a certain sense
and revolves near it,
as the chariot's nave whirls around,
says Empedocles,
which t . . . t the farthest . . .
Light of the Moon (Dl38-Dl41)

0 138 (B47) Collection of Useful Terms
For she [i.e. the moon] watches opposite the
luminous circle of the ruler [i.e. the sun] .
0 1 39 (B45) Achilles Tatius, Introduction to Aratus' Phae

nomena
Circular, she [i.e. the moon] turns around the
earth her borrowed light.
0 140 ( B43, ad B42) Plutarch, On the Face in the Moon

There only remains then [ . . . ] Empedocles' theory, that it
is by a kind of reflection of the sun onto the moon that the
485
evrav8a <f>wnap,ov a1T' avriji;. o8Ev ov8E 1 8Epµ,ov ovi>E

A.aµ,1Tpov a</>iKVEtrai 1Tpoi; T]µ,fis, W(]"1TEp .ryv Ei.Koi; el;
atjJEwi; Kat µ,i/;Ewi; <f>vo'iv>2 <f>wrwv yeyEVT/fJ-EVY/'> aU'
olov aL TE <f>wvat Kara Tai; avaKAa(]"H'> aµ,avporEpav
ava<f>aivov(]"i rT,v Yixw TOV <f>8Eyµ,aroi; ar TE 1TAT/'YaL
TWV a<f>aA.A.oµ,Evwv {3EAWV µ,aAaKWTEpai 1Tp0(]"1Tl1TTOV-
<TLV,
&i; avyT,3 rvtjJa(]"a (]"EAT/ValT/'> KVKAOV Evpvv
a(]"8Evij Kat aµ,vf>pav avappoiav t(]"XE' 1Tpoi; T]µ,ai;, f>ia
rT,v KAa(]"w eKA.voµ,EVT/'> riji; 8vvaµ,Ewi;.
1 ovoev Emperius 2 <ovo£v> Pohlenz: lac. 4 litt. E, 2-3 B:

<ouo> Reinhardt et Raingeard, <rwv> Bemardakis 3 avrY,
mss., corr. Xylander
Dl41 (B43) Phil. Prov. 2.70, p. 92.24-33

°
f>uq 1muu)i uznJt n � mp.rihml.I1 gurinl.um1u qmp.bhm1 l::,
iat 3mp.hqmqmul:; gum um)iim)iiumtfmiahmu )itfu mnhmt
'
Uiu]i q1n1uu, UlJl n� np.tql:;u Ji hmJ htliuri np. mnmuqmu]i
'
Ji utfm pummp.hgml. qhp.tqmp.mu gurinl.uht= Cum np.mtf
'
btftqhrinq1l::u, lniu guqm1hm1 1muum1Jiu pn1np.u tfhb lil.
1m1u, tJ.m11tJ.m11mY.Ji rimp.&.hmt murip.l::u 2p.2hgml. hmulimt
Jhp.q]iu guiamum1ntJ. :
486
E M PE D O C L E S
illumination i s produced that comes here from it. That is

also why it does not reach us hot nor bright, as would be
likely if there were a kindling and mixture of <two> lights;
but just as the reflection of voices weakens the echo of the
sound, and the blows of projectiles that ricochet strike
more softly,
So too the ray that strikes the broad circle of
the moon
reaches us in a reflux that is weak and faint, since its power
has been dissolved by the reflection.
Dl41 (B43) Philo, On Providence

Indeed, is it not true that the brilliance of the moon is
thought, without reason, to have received its light from the
sun in accordance with some [scil. decree of] Providence,
rather than being naturally disposed to receive the image
that falls on it, as on a mirror? Accordingly, Empedocles
[scil. says] , "Having received light, the lunar globe, big and
large, immediately turned back again, reaching the sky in
its course."1
1 An alternative interpretation, less likely (especially with this
punctuation) but not impossible, of the Armenian text as attested
in Aucher (1822) would be, "The light, having reached the lunar
globe, big and large, immediately turned back again, reaching the
sky in its course." (Translation and note by Irene Tinti)
487
Dl42 (< A62) (Ps.-?) Hippo!. Ref l .4.3

Kai wcrrrEp o 'Eµ.rrE8oKA7/> rraVTa Tov Ka()' i)µ.as Torrov
E</JTJ KaKwv p.EcrTov Elva£ Kai µ.f.xpt µ.ev crEATJVTJ> Ta
KaKa cp()avEw EK Tov rrEpi y1/v Torrov Ta()f.vTa, rrEpat
Tf.pw 8€ µ.� xwpE'iv, aTE Ka()apwTEpov TOV V7rEp T�V
crEATJVTJV rravTo> ovros- Torrov [ . . . cf. HER. R49] .
Atmospheric Phenomena (D143-Dl46)
Dl43 (cf. Bl49) Plut. Quaest. conv. 5.8.2 683E

vEcpEATJYEPETTJV [cf. R4]
Dl44 (< A65) Aet. 3.8.1 (Ps.-Plut. ) [rrEpi XE£µ.wvos- Kai

()f.pov>]
'Eµ.rrE8oKA7/> [. . .] XE£µ.wva µ.ev yivEcr()a£ Tov rif.pos
EmKpaTovvTo> Tfi 1T'VKVW<J"E£ KaL Et> TO avWTEpw {3ta
'oµ.f.vov, ()EpEiav 8€ TOV rrvpo>, OTav Et> TO KaTWTEpw
f3ta'TJTa£.
Dl45 (< A64) Olymp. In Meteor. , p. 102. 1-3

KaL Tt TO K£VOVV avTOVS' AO��v KtV7]<J"£V; OT£ ov TO yEw-
8Es- Kai To rrvpw8Es- T�v €vavTtav Kwovµ.Eva KtVT}crtv,
w> 'Eµ.rrE8oKA7/> </)ETO [ . . . ] .
488
E M PE D O C L E S

D l42 (< A62) (Ps.-?) Hippolytus, Refutation of All Her
esies
And as Empedocles said that the whole region near us is
full of evils, and that evils spread as far as the moon, ex
tending outward from the region around the earth, but do
not go any farther, since the whole region beyond the
moon is purer [ . . . ] . 1
1 It is difficult to determine what in this testimonium reflects
an Aristotelianizing reading.
Atmospheric Phenomena (D143-D146)

D l43 (cf. B l49) Plutarch, Table Talk
. . . cloud-gatherer [i.e. air] . . .
D l44 (< A65) Aetius

Empedocles [ . . . ] : winter comes about when the air dom
inates because of its density and is forced upward, and
summer when it is fire, whenever it is forced downward.
D l45 ( < A64) Olympiodorus, Commentary on Aristotle's

Meteorology
And what is it that imparts an oblique motion to them [i.e.
the winds] ? Because it is not the fact that the earthy ele
ment and the fiery one are moving in opposite directions,
as Empedocles thought [ . . . ] .
489
0146 (A63)
a Arist. Meteor. 2.9 369bl2-14
[ . . . ] TtJJE<; >.. E-yovaw W<; EJJ TOl<; ve</mnv eyyivffai 7TVp.
TOVTO 8' 'Eµ7Te8oKAij<; µiv qrf]OW elvai To eµ7Tepi!.. aµ
{3av6µevov TWV TOV �>.. iov aKTlVWV [ . . . ] .
h Aet. 3.3.7 (Stob.) [7repi f3povTwv, aU'Tpa7Twv, Kepav

vwv, 7TPTJfrTTJPWV TE KaL TV</>wvwv]
'Eµ7Te8oKAij<; ff.µ7TTWU'W </>wTO<; el<; ve<f>o<; eteipyovro<;
TOV av8EfTTWTa aepa, ov TY,v µEv fT/3Emv KaL TY,v
OpaVU'lV KrV7TOV a7Tepya,eU'8ai, TY,v 3E >.. aµifiw aU'Tpa-
7TTJV0 KEpavvov 3E TOV Tij<; aU'Tpa7Tij<; TOVOV.
The Sea (D147)
0147
a (cf. B55) Arist. Meteor. 2.3 357a25
[ . . . ] et rt<; el7Twv i8pwra Tij<; yij.; elvai TT,v 8a!.. arrav 1
[ . . . ] Ka8a7Tep 'Eµ7Te8oK!.. ij .; .
1 versus frustulum yi)<> iSpwTa (8aX.amrav) fingunt plerique
edd.
h (B56) Heph. Ench. I , p. 2.13
e7Tay71 ex e7Tayei corr. P: e7Tayei ADI
490
EMPEDOCLES
D l46 (A63)
a Aristotle, Meteorology
[ J some people say [ scil. about lightning] that fire comes
• • •
to be in the clouds. Empedocles says that it is some rays

of the sun that are enclosed within them [ . . . ] .
b Aetius
Empedocles: it is light that, falling onto a cloud, repels the
air in front of it; its extinguishing and pulverization causes
the noise, while its flash causes the lightning; and the thun
derbolt is the intensity of the lightning.
The Sea (D147)

Dl47
a (cf. B55) Aristotle, Meteorology
[ . ] if someone says that the sea is the sweat of the earth
. .
[ . ] like Empedocles.
. .
b ( B56) Hephaestion, Handbook

The salt solidified, pressed by the blows of the
sun.
491
c (A66) Aet. 3. 16.3 (Ps.-Plut. ) [7TEpt Ba'AaTTYJ';, 1TW<; crvv

E<J'TYJKEv Kat 1Twr; e<J'n mKpa]
'Eµ1TEOoK'Afir; iopwrn Trjr; yfir; eKKawµf.vrir; v1To Toil
T,'Aiov oia ffiv E7Tt To 1TAE'iov 1TlAYJ<J'LV.
d (A66) Philo Prov. 2.61, pp. 86.37-87.4

bt WUJ.W JWI]_mqu bml_mJ1 UJ.Wtnllmnu mu b.1m.f mul;,
uiu:ql:igb.1n1 miup tnp J!tfpnul:igl:imt 1muqmia]11uu qi
umip.W.ut tfmum1._mu:q qmpqmtnpu p. tl_b.p ilu2l:imw
,
mqtnmqtnmq 2n1._p : �muq]:i np tip.muqmtf Jb.pqpp.

lunUWIB1-J!P.1-U !::' P. UmWUtn G1- P. hntj_tnmqn]U tnl:iqp.uu
unpm up.pb.mg' p. tfp.tfl:imug tl_b.pm] utnl;ui utntU]_ hnqtfngu
2p2mumqmq? qm1._pl;u qmuing p.du hqm1._pmqmup.g
6:u2b.gb.m1:
Dl48 (< A89) Alex. ( ?) Quaest. 2.23, p. 72.9

'Eµ1TEOOKA1jr; µ€v rn'ir; a1Toppoiair; Tat<; a1T' aµc/JoTf.pwv
Kat Tot<; 1Topoi<; Tot<; Tfi<; 'Aieov crvµµfrpoi<; oV<J'LV Tat<;
a1TO TOV <J'LO'l/pov TOV <J'lOYJpOV cf>ipE<J'Bai AEYEL 1Tp0<;
TT]v 'Aieov· ai µ€.v yap TaVTYJ<; a1Toppoiai TOV aepa TOV
E7TL TOt<; TOV <J'L0'1)pov 1TOpOL<; a1TwBov<J'i TE Kat KLVOV<J'L
TOV E1TL1TWµaTt,OVTa aVTOV<;' TOVTOV 0€ xwpi<J'BEVTO<;
a8p6q, a1Toppoiq, p€0V<J'YJ TOV <J'lOYJpOv E1T€<J'()ai· cPEPO-
492
E M P E DOCLE S
c (A66) Aetius
Empedocles: it [scil. the sea] is the sweat of the earth,
which has been burned up by the sun because of an in
creased compression.
d (A66) Philo, On Providence

And then, speaking about the causes of the sea, he says,
"after the solidification of what had been received into the
fall of (?), 1 in particular, hail, being compressed, [scil. pro
duced] salty water. For all moisture on the earth tends to
collect in its low and depressed places, while the winds
press [scil. the liquids or, possibly, themselves] onto one
another incessantly, in circles, like strong bonds."
1 The sequence nr J!Upnuhghtuutuuqmp]:n11u tr u tuiJ.iW.u is
highly problematic, and the translation proposed here must be
considered purely indicative. The question mark signals the posi
tion of the hapax or corrupted form utuiJ.iW.u in the text. (Note
and translation by Irene Tinti. )

D l48 (< A89) Alexander of Aphrodisias, Problems and
Solutions (Questions) on Nature
Empedocles says that iron moves toward the stone [scil.
of Heracles, i.e. the magnet] because of the effiuences that
come from both of them and the passages in the stone,
which fit the iron's. For the latter's effiuences repel the air
located on the passages of the iron and displace that [scil.
air] which covers them. Once this air has been removed,
the iron follows the dense flux that is flowing out. The ef-
493
µi.vwv 8€ TWIJ cbr' a-lrrov a7ToppoLWIJ E7Tt TOV<; Tfi<; A.ieov

7TOpov<;, Sul To <TVµ,p.hpov<; TE avTOL<; Elva£ Kat Evap
µ,6, Ew Kat TOIJ CTl8T)pov crVIJ TaL<; a7Toppo/,ai<; E7TECT0a/,
TE Kat c/>EpEcrOai.
Genesis and Structure of Living

Beings (Dl49-D256)
The Stages of Phylogenesis (D149-D151)
Dl49 (B59) SimpL In Gael., p. 587.20-23 (et al. )

avTap E7TEt KaTa µ,e'i,ov €µ,tcryETO 8a£µ,ovL
8atµ,wv,
TavTCi TE <TV/L7Tt7TTE<TKOJJ, 07T!J <TVIJEKVPCTEIJ
eKaCTTa,
aAAa TE 7Tp0<; TOL<; 7TOAAa 8t'T)IJEKfi E�E'YEJIOIJTO.
2 EKa<TTa mss. : aTTavra Simpl. In Gael., p. 327 et P· 330
Dl50 ( < A70) Aet. 5.26.4 (Ps.-Plut.) [7rw<; TJV��()TJ Tu

c/>vTu Kat El 'c[ia]
'Eµ,7TE8oKAfi<; 7TpWTa TU 8Ev8pa TWIJ '<{Jwv EK yfi<; ava-
8vva/, cf>TJCTL 7Tptv Tov ijA.wv 7TEpta7TAw0fivai Kat 7Tptv
ijµ,Epav Kat JJVKTa 8iaKpiOfivai [ . . . D245].
=
Dl51 (A72) Aet. 5. 19.5 (Ps.-Plut. ) [ 7TEpt '<{Jwv yEvEcrEw <; ,

7TW<; EyEvovTo 'c[ia Kat El cf>OapTa]
494
E MPEDOCLES
fluences that come from this latter move toward the pas
sages in the stone, the iron too follows them and moves
along with the effluences because they fit them and are
adapted to them.
Genesis and Structure of Living

Beings (D149-D256)
The Stages of Phylogenesis (D149-Dl51)
0 149 (B59) Simplicius, Commentary on Aristotle's On
the Heavens
But when a divinity was mixed more with a [scil.
different] divinity,
These [scil. the divine elements] would come
together, according to how each one
happened to be, 1
And many other things came to be born besides
these, continuously.
1 Or: 'encountered' (cf. Dl05-D l07).
0 150 (< A70) Aetius

Empedocles says that trees were the first living beings to
rise up out of the earth, before the sun began its circular
movement and before the day and night were separated
[.. .0245] .
=
0151 (A72) Aetius

Empedocles: the first generations of animals and plants
495
'TWV fJ!TJOaµ,wc; oAoKA:fipovc; yEveaf)ai, a<Tvµ,cpve<n OE

rote; µ,opioic; OLE,Evyµ,evac;, rac; OE OEvrepac; <TVµ,cpvo
µ,evwv rwv µ,Epwv EtOwAocpavEt<;, rac; OE rpfrac; rwv
aHriA.ocpvwv·1 'TU<; Oe 'TE'Taprac; OVKE'TL EK 'TWV oµ,oiwv2
oTov EK yijc; Kat voaroc;, &.Ha oi' aH�A.wv �OYJ, 'TOt<;
µ,Ev 'TTVKvw0Ei<TYJ<;3 <rijc;>4 rpocpijc;, rote; Oe Kat rijc; Ev
µ,opcpiac; rwv yvvaiKwv E7TEpE0i<Tµ,ov rniJ <T1TEpµ,anKov
Kw�µ,aroc; Ef1-1TOL7J<Ta<T71>. rwv OE Miwv TTavrwv ra
yev71 OiaKpiOijvai Ota 'TU<; 7TOtU<; Kpa<TEL<;" 'TU µ,ev5 Ot
KHO'TEpov6 Et<; 'TO vowp 'T�V opµ,�v EXEW, 7 'TU 8' Et<; aepa
ava1Trijvai,8 EW<; av9 1TVpwOE<; EXYJ ro10 7TAEoV, 'TU OE
{3apvTEpa E7Tt 'T�V yijv, 'TU o' t<Toµ,oipa rii Kpa<TEL 1TaU"L
'TOt<; t0wpa611 1TEcpWV7JKEvai. 12 t
1 aAAYJAocpvwv mss.: o>.ocf>vwv Karsten 2 oµ,oiwv mss.:
oiKetWV Reiske: CT'TOLXEtWV coni. Diels: oµ,owµ,epwv Diels
3 post 7rl!KvwOei<rYJ<; hab. mss. rot<; 8€ Kat rot<; 'woi<;, de!.
Diels ut gloss. 4 <rij<;> Diels s µ,ev <vypa> Diels
6 oiKetorepa mss., corr. Diels 7 exet mss., corr. Diels

8 ava1TVEtV mss., corr. Diels 9 EW<; a,, MIT: W<; a,, m:
oa-a a,, Reiske 10 TO om. m 11 xwptot<; Diels
12 fvp,1TEcpwvq Kevat Reiske: a-Vµ,cf>wva elvat Diels
Wandering Parts and Monsters (D152-Dl56)
0152 (ad B61) Simpl. In Phys., pp. 371 .33-372.9

W<r1TEp 'Eµ,7TEOOKAijc; Kara 'T�V rijc; iA.iac; apx�v cp7]<Tt
YEVE<T0ai w e; E'TVXE f1-EP7J 1TpW'TOV 'TWV '<fiwv, olov KE
cpaA.ac; Kat XEtpac; Kat 7TOOac;, ETTEt'Ta U"VVtEVaL ravra
496
E M PE D O C L E S
were not at all born as complete entities, but were discon

nected, with parts that had not grown together; the second
ones, when the parts had grown together, had the appear
ance of phantasms ( eidOlophaneis); the third ones, when
the parts had grown in conformity with one another (al
lelophueis ); the fourth ones no longer came from similar
things, like earth and water, but henceforth from each
other, in some cases because of the thickening of their
food, in others too because the women's beauty caused
an excitation of the spermatic movement. The species of
all the animals became distinguished by virtue of the va
rieties of their mixtures: some had a drive toward water,
with which they had a greater affinity; others flew up into
the air until they possessed more of the fiery element;
heavier ones [scil. went] onto the ground; and those whose
mixture was in equilibrium with their whole tchest made
soundst . 1
1 The final words are presumably corrupt, as their meaning
does not seem appropriate.
Wandering Parts and Monsters (D152-D156)

D l52 (ad B61) Simplicius, Commentary on Aristotle's
Physics
Thus Empedocles says that at the beginning of Love there
were born first, as it happened by chance, the parts of
animals, like heads, hands, and feet, and that later these
came together,
497
f:Jovyevfj avop67rpqipa, Ta o' €µ.7Ta'A.w

etavari'A.'A.ew1 [ Dl56.2]
=
"avopoyevfj" oT/'A.ov6n "{Jo{mpqipa," TovTia-Tw EK /Joor;;

Kat av8pw7TOV. Kat ocra fi.EV oiJTw CTVllECT'TYJ2 a'A.'A.l)'A.ot<;
WCT'TE ovvacr8ai TVXELV CTWTYJpiar;; , EYEVETO '4> a Kat
€µ.ewev Ota TO d'A.'A.l)'A.ot<; EK7TATjpOVV T�V xpeiav, TOV<;
fi.EV oo6na<; TEfi.VOVTGS TE Kat 'A.eal-110/J'Ta<; T�I' rpoc/Jl)v,
T�I' OE yacrripa 7TETTOVcrav, 'TO OE -lj7Tap Etaiµ.a'TOVI'.
Kat .;, fi.Ell TOV a118pw7TOV Kec/Ja'A.� 'T4> av8pW7TLll<tJ
crwµ.an crvve'A.()ovcra crc[i,ecr()ai 7TOtEt 'TO o'A.ov, r4J OE
TOV {Joo<; ov crvvapµ.6,ei Kat oi6'A.'A.vrai· ocra yap µ.�
Kara ro11 olKet'o11 crv11fj'A.8e 'A.6yo11, Ec/J(}apYJ. To11 avro11
OE rp67rov Ka'i 11v11 7rana crvµ.{:3aivei.
1 €favfre'A'Aov Karsten 2 aVvE<rnv mss., corr. emenda-
tor Ambrosiani
Dl53 (B58) Simpl. In Gael., p. 587. 18-19

Ev raVTTJ 01'11 rfJ Karacrraa-Et 'µ.ovvoµ.e'A.fj' €n ra yvt'a
a7To rfjr;; Tov N eiKovr;; oiaKpicrewr;; ona E7T'A.a11aTo rfjr;;
7rpo<; UAAYJAU µ.itew<; EcPtEfi.El'U.
Dl54 (B57) Simpl. In Gael. , p. 586 . 12 (v. 1) et 587. 1-2

(v. 2-3) (et al.)
498
EMPEDOCLES
Races of man-prowed cattle, while others

sprang up inversely [= D l56.2],
(evidently these latter are 'races of cattle-prowed men' [ cf.
D l56.3] ), that is, composites of cattle and human beings.
And all the parts that were assembled with one another in
such as way as to be capable of surviving became animals
and continued to exist because they satisfied each other's
needs, the teeth cutting and chewing the food, the stom
ach digesting it, the liver turning it into blood. And a hu
man head, coming together with a human body, ensures
the survival of the whole, but with a cow's [scil. body] it is
not adapted and is destroyed. For whatever did not come
together according to an appropriate relation perished. It
is in the same way that everything happens now too.
Dl53 (B58) Simplicius, Commentary on Aristotle's On

the Heavens
Therefore in this situation [scil. when Strife had not
yet completely retreated] , the limbs, still 'solitary
membered' because of the separation caused by Strife,
were wandering, desiring to mix with one another.
D l54 (B57) Simplicius, Commentary on Aristotle's On

the Heavens
From it [scil. the earth] blossomed many faces
without necks,
1 7ToAAat Arist. Gael. 3.2 300b30 E et GA 1 . 1 7 722b20, Simpl.

In Gael. et In Cat. 337.2: 7ToAAwv Arist. Gael. JH, Arist. An. 3.6
430a29
499
yvµ,vot 8' €7TAa,ovTo f3paxfovE<; EV11i8E<; wµ,wv,

oµ,µ,aTa T' oi' €7TAavfiTo 1TE11TJTEVOvTa p.ETW1TW11,
3 oI' Peyron: ola D: ofa AE
Dl55 (B60) Plut. Adv. Col. 28 1 123B

EtAt7roS' aKpin5xEipa u I - u u I - u u I --
Dl56 (B61) Ael. Nat. anim. 16.29 (et al. )

1TOAAa µ,€v ap.q>i1Tp6<rw1Ta Kat aµ,,Pt<TTEpva
,PvE<reai,
f3ovyE11fj avSp67rpcppa, Ta s· lµ,1Ta>.. iv
€�avaTeAAEw
avSpo<fJvfj f3ovKpava, µ,eµ,Eiyµ,eva Tfj µ,€v a'IT'
a11Sp&11
Tfj 8€ yvvaiKo,Pvfj, <TKiepol.c; T,<rKTJp.Eva yvfoic;.
1 aµ,</>t<JTEp1/ e<f>vovTO Karsten 2 efavare'A.Aeiv Simpl.

In Phys. 372. 1 : efavaTEtVEtV rnss.: efavfreAAOV Karsten
3 a7T' Karsten: lJ7T0 rnss. 4 <TKtEpot<; rnss. : x>uepot<; Kar-
sten, Stepot<; Panzerbieter, rrntpot<; vel <TKtpot<; Diels, alii alia
Dl57 (B62) Simpl. In Phys. , pp. 381 .31-382.3 (et al. )

vVv s · /f.y' ' O'ITW<; a11Sp&11 T E 1TOAVKAavTW11 TE
yvvaiKWv
€11vvxfov<; Op1TTJ K a<; a111)yaye Kpw6p.E110V ,,.rop,
500
E M PE D O C L E S
Naked arms wandered about, bereft of

shoulders,
And eyes roamed about alone, deprived of
brows.
Dl55 (B60) Plutarch, Against Colotes

Foot-whirling, with undistinguishable hands . . .
D l56 (B61) Aelian, On the Nature of Animals

Many grew double of face and double of chest,
Races of man-prowed cattle, while others
sprang up inversely,
Creatures of cattle-headed men, mixed here
from men,
There creatures of women fitted with shadowy
genitals.

Dl57 (B62) Simplicius, Commentary on Aristotle's
Physics
Come then: how fire, separating off, drew
upward the nocturnal saplings
Of much-weeping men and women-
2 iwvxiov<;] iµ,µ,vxiov<; Panzerbieter
501
Twv8e KAv'· ov yap µv0o<; a:ITOCTKO'ITO<; ov8•

a8a1)µwv.
ov>.. o<f>vet<; µEv 'ITPWTa TV'ITO£ xOovo<; efavfre>.. >.. o v,
5 aµ<{>oTepwv v8aTO<; TE Kat £Seo<; aicrav EXOVTE<;"
TOV<; µEv 'ITVP aVE'ITEµ'ITE ()€>.. o v 'ITpO<; oµo'tov
iKecrOai,
OVTE Tt 'ITW µe>.. ewv epaTOV Uµa<; eµ<f>aivovTa<;
OVT' evo?TT,v olov T' emxwptov av8pacrt yv'tov.
8 oT6v 7' Diels:

Ota 7' E: olfr' F: ov7' av ed. Aid.: OV7° ovv Wilamowitz
Stein: y,}wv EF: y{jpvv ed. Aid.
0158 (B67) Gal. In Hipp. Epid. 6.2.46, pp. 119.17-120.2

EV yap OepµoTepce TOKa<; appevo<; E'ITAETO ya'ta·
Kat µ€>.. a ve<; Sia TOVTO Kat av8pw8ecrTepot
av8pe<;
Kat >.. axv7JevTe<; µa>.. >..o v u u I u u I -
- -
1 70K08 appevo<; Diels: 70 Ka7' appeva mss. ya'i:a

Deichgraber: yai"f/' mss.: yacn�p Diels 2 av8pw8ecrTE-
pot] a8poµ,eA.err7Epot Karsten
502
E M P E DO C L E S
Hear this. For m y tale i s not aimless nor

ignorant.
First, complete [or: rough] outlines sprang up
from the earth
Possessing a share of both, of water as of heat. 5
These fire sent upward, wishing to reach what
was similar to it;
As yet they displayed neither the lovely
framework of limbs
Nor the voice and the organ that is native to
men.
0 158 (B67) Galen, Commentary on Hippocrates' Epi

demics
For it was in its warmer part that the earth was
productive of the male;
And that is why men are swarthy and more
manly
And more hirsute too.
503
The Stages of Ontogenesis: Reproduction and

Embryology (D158-D188)
Organ (D159-D1 61)
Dl59 (B66) Schol. in Eur. 18 (vol. 1, p . 249.24 Schwartz)

<El<>> axurrov<; AEiµ,wva<; - u u - 'Acf>poSfrri<>
<el<>> Diels
Dl60 (< B l 53) Hesych. s.v. {3avf3w

{3av{3w: [ . . . ] CTTJµ,aivEt DE Kat KOtAiav w<; 7Tap' 'Eµ,7TE
SoKAEL.
Dl61 (< ABO) Soran. Gyn. 1.21. 1-3

TOVTO SE1 EKaCTTYJ Kara T�V loiav a7Tavrfi:.2 7rpo0ECTfl-LaV,
Kat OV <Aaµ,{3avEL>3 Kara Ta<; avra<; <7rEpt6Sov<;>,4
wCT7rEp o Ll.wKAij<> «/>TJCTiv>,5 7raCTa<;,6 Kai 7raA.iv 'Eµ,7TE
DoKAij<>, EAarrovµ,Evov roil cf>wro<; rij<; CTEA1/vri<> ·
1 8€ < €v > Rose 2 G:rravra ms., corr. Dietz
3 <A.aµ,f3avet> Ilberg: lac. 8 litt. ms. : ov<K ael> Kalbfleisch
4 < 7TEpi68ov<> > Kalbfleisch: lac. 8 litt. ms.
5 «p7J<Ttv> Ilberg 6 7Ta<Ta<> ms.: 7Ta<Tat<> edd.
504
EMPE DOCLE S
The Stages of Ontogenesis: Reproduction and

Embryology (Dl59-Dl88)
Organ (D159-Dl 61)
0 159 (B66) Scholia on Euripides' Phoenician Women

<To > the cleft meadows . . . of Aphrodite
0 1 60 ( < B l53) Hesychius

•Baubo': [ . . . ] it also means 'womb,' as in Empedocles.
0161 (< ABO) Soranus, Gynecology

This [i.e. menstruation] happens to each woman at the
time that is right for her and it does not < affect> them all
at the same <time >, as Diodes [scil. of Carystos] <asserts >,
and again Empedocles, viz. when the light of the moon
decreases.
505
Sexual Union (D162)
Dl62 (B64) Plut. Quaest nat. 21 917C
versus valde corruptus S' E7Tt . . . ela-i Karsten: Se

n . . . ehe mss. St' 01/,no<; Wyttenbach: Sia 1TEtfiew<;
mss. aµµiµviJa-KWV Diels: aµµir:rywv mss. plerique: aµ
µara µia-ywv Diels 1901
The Development of the Embryo (D1 63-D184)

Nourishment of the Embryo (D163)
Dl63 (< A79) Soran. Gyn. 1.57.3--4

€µ,r:f>vEa-8ai 8€ ravra 'Eµ,1TE00KAij<; µ,€v El<; TO 1i1Tap
OtETat [. .].
,
Formation of Its Parts (D1 64-D169)
Dl64 (B63) Arist. GA 1 . 18 722bl2-13 et 4.1 764b3

&.A.A.a 8iEa-1Taa-rai µ,EA.iwv r:f>va-i" .;, µ,€v ev
avop 6<;
versum sequentem Diels ita temptavit: Ti S' evt (}YJA.EtYJ'> Six'

eKa<rTYJ a-1Tepµan Kev(}EL
506
E M PE D O C L E S
Sexual Union (D162)

0 162 (B64) Plutarch, Natural Questions
To him too approaches desire, reminding him
by vision ( ?)1
1 This line is very corrupt, its text, meaning, and context all
quite uncertain. We place it here on the hypothesis that it may be
referring to sexual attraction.
The Development of the Embryo (D1 63-D184)

Nourishment of the Embryo (D1 63)
0 163 (< A79) Soranus, Gynecology
Empedocles thinks that these vessels [scil. the four vessels
of the umbilical cord] are naturally attached to the liver
[. . .].1
1 The number of vessels must surely be attributed to Soranus,
not to Empedocles.
Formation of lts Parts (D1 64-D169)

0 1 64 ( B63) Aristotle, Generation of Animals
But the birth of the limbs is divided into two:
the one in the man's [scil. probably: seed]
507
0165 (A83) Aet. 5.2 1 . 1 (Ps.-Plut. ) [Ell 1/"o<rqi xpollqi

µop</Jovrat Ta '<fla Ell Tfj ya<rTpt Ollrn]
'Eµ11"e80KAij<; E'T/"t µell TWll all8pC:mwll1 apxe<r8at Tij<;
8iap8pw<rew<; a'T/"o EKTTJ'> Kat TptaKo<rTij<>, TeA.ewv<r8ai
oe Tot<; µopfoi<; a'T/"o 1/"EllTTJKO<TTij<; µia<; 8eov<TTJ'> ·
1 dv8pclnrwv MIT: dppivwv m
0166 (< A83) Athen. Cilic. in Oribas. Coll. med. Libri

incerti 16.4 (CMG 6.2.2, p. 106.4-7 Raeder)
<TVµ</JwllEt 8€ Tot<; XPOllOL<; Tij<; 7TallTEAov<; TWV Eµ
{3pvwll 8taKpt<rEW<; Kat 0 </Jv<TLKO<; 'Eµ11"e80KAij<;, <Kai> 1
</JTJ<TLll OTL 8a<T<TOV 8iaµop</JovTaL TO appEll TOV 8T,A.eo<;,
Kat Tel Ell TOt<; oetw'i:<; TWll EV TOt<; evwvvµoi<;.
1 <Kai> Daremberg
0167 (< A84) Cens. Die nat. 6.1

Empedocles [ . . .] ante omnia cor iudicavit increscere,
quod hominis vitam maxime contineat.
0168 (B68) Arist. GA 4.8 777al0

ILTJllO<; Ell oyooaTOV 0EKUT1/ 7T6ov E7TAETO AEVKOV.
0169 (B l53a) Theon Sm. Exp., p. 104.l

. . . Ev E7TTa . . . €f3ooµa<riv . . .
508
E MPEDOCLES
0165 (A83) Ai:itius

Empedocles: in the case of human beings, the beginning
of the articulation [scil. of the embryo] takes place starting
on the thirty-sixth day, and the completion of the parts
starting on the forty-ninth.
0 166 (< A83) Athenaeus of Cilicia in Oribasius, Medical

Compilations
The natural philosopher Empedocles too agrees [scil.
probably: with Diodes of Carystus] regarding the dura
tion of the complete articulation of embryos [scil. ea. the
thirty-sixth day for the first articulation and ea. the forty
fourth for its complete articulation] , < and> he says that the
male is formed more quickly than the female, and those
on the right side more quickly than those on the left.
0 167 (< A84) Censorinus, The Birthday

Empedocles [ . . . ] thought that the heart develops before
all the other parts, because it is this on which the life of
·
man depends most of all.
0 168 (B68) Aristotle, Generation of Animals

On the tenth day of the eighth month, it [i.e. the
blood] became white pus.
0169 (B l53a) Theon of Smyrna, On Mathematics Useful

for Understanding Plato
. . . in seven . . . hebdomads . . .
509

0170 Aet.
a (cf. A74) 5. 15.3 (Ps.-Plut.; cf. Ps.-Gal.) [El ro lµf3pvov
'<flov]
'Eµ7TEOOKAij> ELvat1 µ,€v '<flov TO l.µ{3pvov cL\A' a7Tvovv2
vm5.pxELv EV rfj ya<npi [ . . . ] .
1 p:r1 ante eivai del. Karsten 2 a7rvovv Diels (cf. Gal.
119): eµ7rvovv mss.: µ� eµ1rVOVV Karsten
b (< A74) 4.22.l (Ps.-Plut.) [7rEpt ava7TVOij>]

'Eµ7TEOOKAij> TTJV 7TpWTYJV ava7TVOTJV TOV 7rpwrov '<fmv
yEvecrOai Tij> < µ€v >1 EV TOL> f3pecpECTLV vypacria., U7TO
XWPYJCTLV A.aµ{3avovCTYJ>, 7rpo> 0€ TO 7TapaKEvwfHv E7T
ELcrooov TOV EKTO> aEpwOOV> yivoµEVYJ> EL> Ta 7Tapa
voix0€vra TWV ayyEiwv· TO 0€ µEra TOVTO iJori TOV
Eµcpvrov 0Epµov rfj 7TpO> TO EKTO> opµ,fj TO ctEpWOE>
V7Tava0A.if3ovro>, TTJV EK7TVO�V, rfj o' EL> TO EVTO> av
Ov7Toxwp�CTEL r<f!· aEpwOEL TTJV avTE7TEicrooov 7TapExo
µevov, rT/v Elcr7Tvo�v [ . . 0202] .
. =
1 <µev> Diels
Determination of the Sex of the
Emhryo (D1 71-D1 76)
0171 (ad B63) Arist. GA 1 . 18 722bl0-12

</>ricrt yap EV r<fl appEVL Kat r<f> O�AEL olov cr1Jµ,{3oA.ov
EVELVat, OAOV o' ct7T' OVOETEpov ct7TtEVat, [ . . 0 164] .
. =
510
E MPEDOCLES

Dl70 Aetius
a (cf. A74)
Empedocles: the embryo is a living being but it does not

breathe in the belly [ . . . ] . 1
1 The part omitted here is practically identical to Dl 70b.
b (< A74)
Empedocles: the first inhalation of the first living being
came about when the liquid in the embryos withdrew and
the external airy element entered from outside via the
openings of the vessels into the empty space that resulted.
Afterward, exhalation [scil. came about] when the innate
heat expelled the airy element by its impulse outward,
inhalation when it provided the airy element with a re
verse passage inward by withdrawing in the opposite di
rection [ . . . ] .
Determination of the Sex of the

Embryo (D1 71-D1 76)
D I 71 (ad B63) Aristotle, Generation of Animals
He says that in the male and in the female there is some
thing like a fragment of the same piece, and that the whole
does not come from either of them: [ . . . Dl64] .
=
511
EARLY G R E E K P H lLO S OPHY V
DI 72 (B65) Arist. GA 1 . 18 723a24-26

iv o' ex-UO..,, KaOapo'icn· Ta f.LEV TEAeOovo-t
yvva'iKE'>,
lfnlxeo<> a vnao-a vTa v I - v v I v v I - -
-
post avnao-avra suppl. e.g. Ta 8' E/JilTaALV appeva (Jepp,ov

Diels
DI73 Arist.
a (< A81) GA 4.1 764al-6
oi o' ev Tij µ,firpq,, Ka0a7TEp 'Eµ,7TEOOKAf/<>· Ta f.LEV yap
EL'> Oepµ,�v €>.. ()6vrn T�V VO-Tepav appeva yiveo-Oai
</>'Y/o-t, 1 Ta o' EL'> o/vxpav Ofi>..e a, Tfi'> OE Oepµ,oT'"f/TO'> KaL
rfi<> i./JvxpoT'"f/TO'> T�v Twv Karnµ,..,, v iwv alTiav elvai pv
o-iv, � o/vxpoTepav ovo-av � Oepµ,oTepav, KaL � 7TaAat
orepav � 7Tpocr</>aTWTepav [, . cf. Rl9] .
,
1 <f>ao-i P
b ( < 28 A52) PA 2.2 648a31

[ . . . = PARM. D43] 'Eµ,7TeOoKAfi<> 8€ TovvavTiov.
DI 74 (A81) Aet. 5.7. 1 (Ps.-Plut. ) [7rw<> appeva yevviirni

KaL Ofi>.. ea]
'Eµ,7TEOOKAf/<> appeva KUL ()fi>.. ea yiveo-Oat 7Tapa Oep
f.LOT'"f/Ta Kat o/vxpoT'"f/Ta" oOev io-Tope'irat TOV'> f.LEV 7Tpw-
512
E MPEDOCLES
D I 7 2 ( B65) Aristotle, Generation of Animals

On pure [scil. seeds?] they [i.e. male semen] were
poured; some end up as women,
Having encountered the cold . . .
D I 73 Aristotle
a ( < A81 ) Generation of Animals
The others say that it [i.e. the differentiation of the sexes]
occurs in the womb, like Empedocles. For he says that
what penetrates into a warm uterus becomes male, what
into a cold one female, and that the cause of the warmth
or coldness is the flow of the menstrual fluids, which is
colder or warmer, and older or more recent [ . . . cf. RI9] .
b ( < 28 A52) Parts of Animals

[ . . . ] Empedocles the opposite [scil. of Parmenides, cf.
PARM. D43] .
DI 74 (A81) Aetius
Empedocles: males and females are born because of
warmth and coldness. This is why he reports that the first
513
TOV> appEva> 1rpo> dvaTo!.:fi Kat p,E<rTJp,f3piq. YEYEVij

a-Oai µ,aA>.. o v EK Tij> yij>, Ta> oe 8TJAEia> 7rpo> rn'i>
apKTOL>.
Dl 75 ( < A8l ) Cens. Die nat. 6.6

ex1 dextris partibus profuso semine mares gigni, at e laevis
feminas Anaxagoras Empedoclesque consentiunt [ . .
Dl80].
1 et CPV, corr. Jahn
Dl 76 ( < A81 ) Cens. Die nat. 6.10

id ipsum ferme Empedocles videtur sensisse; nam causas
quidem, cur divideretur, non posuit, partiri1 tantummodo
ait, et si utrumque sedes aeque calidas occupaverit,
utrumque marem nasci, si frigidas aeque, utramque
feminam;2 si vero alterum calidiorem, alterum frigidio
rem, dispari sexu partum futurum.
1 partiri Jahn: partim CPV al. : partum V2RBBW erld. : partus

BE 2 frigidas utrumque feminas G
Dl77 (< B97) Arist. PA l . l 640al9-22

[ . ] 'Ep,7TEOOKAij> [ . . . ] Etp'Y]KE [ . . ] imapxEw 'TTO AAa
. . .
To'i> '<f>oi> Oia TO a-vµ,{3ijvai ovTw> €v Tfj yEve<rEi oTov

Kat T�v paxiv roiaVTTJV lxEw on <rTpa<f>evro> KaTa
xOijvai a-vvef3TJ.
514
E M P E D OC L E S
males were born from the earth toward the east and south,
females toward the north.
0 1 75 (< A81 ) Censorinus, The Birthday

Anaxagoras [cf. ANAXAG. 086] and Empedocles agree
in saying that males are born from sperm diffused on the
right side and females on the left side [ . . . ] .
0 1 76 ( < A8I ) Censorinus, The Birthday

Empedocles seems to have thought just about the same
thing [scil. as HIPPO 013]; for he did not indicate the
reason it [scil. the seed] is divided, but merely said that it
splits into two parts and that if both occupy places that are
equally warm, then both will be born males; if equally
cold, then both females; but if one [scil. occupies] a
warmer one and the other a colder one, then the offspring
will be of different sexes.

0 1 77 ( < B97) Aristotle, Parts of Animals
[ . . . ] Empedocles [ . . . ] says that the cause of many char
acteristics in animals is that they happened in this way
accidentally during their development, for example that
their spinal column has a certain shape because it acci
dentally broke when it [i.e. the embryo] twisted.
515
EARLY G R E E K P H I L O S O P HY V
Dl78
a (A75) Aet. 5.18.l [Dia Ti ETTrnµrivia'ia y6viµa]
'EµTTeDoKA:ij<; OT€ eyevvaTO TO TWV 6..v()pw1TWV yevo<; EK
Tij<; yiji;, TO<TUVTYJV yeve<T()ai T<fi µr}KEL TOV xpovov Dia
To f3paDvTTope'iv Tov T/A.iov TT,v iiµepav, oTTo<TYJ viiv
E<TTlV ii DeKaµrivo<;· 7rpoioVTO<; DE TOV xpovov TO<Tav
TYJV yeve<T()ai TT,v iiµepav, 01TO<TYJ viiv E<TTLV ii E'TTTaµri
VO<;" Dia TovTo Kat Ta DeKaµriva1 Kat Ta ETTTaµriva, Tij<>
cpv<rew<; TOV Ko<Tµov OVTW µeµeAETYJKVLa<;, av�e<T()ai EV
µi?- iiµepq,2 tv Ti()erni vvKTLt 3 To f3pecpoi;.
1 yoviµ,a post SeKaµ,T/va <lei. Diels 2 post T,µ,ipq. lac.
indic. Diels 3 Tfj TOTE Kat vvKTt Reiske: fi TtKTETa< vvv
Xylander: TE Kai VVKTt Wyttenbach
b ( ;<; DK) Tzetz. In Il. , p. 42

[ . . . DIOO] Dia DY, TOVTO c/>ri<riv 'cpoyove'i<T()ai Kat
=
Twv f3pecf>wv Ta ETTTaµriva.
D 179 ( < B69) Prod. In Remp. 2.34.26

on Kat 0 'EµTTeDoKAij<; olDev TOV Di'TTA OVV TWV yevvr}
<TEWV xpovov· Dio Kat TU<; yvva'iKa<; KUAEL Diyovov<;
[. . J .
.
516
E MPEDOCLES

0 1 78
a (A 75) Aetius
Empedocles: when the race of human beings was born
from the earth, the day lasted for as long a time as ten
months last now because the sun moved slowly, but as time
went on the day came to last as long as seven months do
now [cf. 0 100] . This is why both ten-month embryos and
seven-month ones, since the nature of the world took care
to arrange matters in this way, grow in a single day tin
whicht the embryo tis placed at nightt .
b ( -,t; DK) Tzetzes, Commentary on Homer's Iliad

[ . . . ] He says that it is for this reason [scil. that a day
originally lasted for seven months] that seven-month ba
bies are born alive too.
0 I 79 ( < B69) Proclus, Commentary on Plato's Republic

Empedocles also knows the two times of births; that is why
he calls women "double-bearing" [ . . . ] .
517
Dl80 (< A81 ) Cens. Die nat. 6.6

[. . .Dl75] quorum opiniones [ . . ] de similitudine
= .
liberorum dispariles; super qua re Empedocles disputata

ratione1 talia profert:2 si par calor in parentum seminibus
fuit, patri similem marem procreari; si frigus,3 feminam
matri similem. quodsi4 patris calidius erit et frigidius
matris, puerum fore, qui matris vultus repraesentet; at si
calidius matris, patris autem fuerit frigidius, puellam
futuram, quae patris reddat similitudinem.
1 disputata ratione CPV: disputatione W: disputata ratio Q3

mg. , nonnulli edd. 2 talis profertur mss., corr. Sallmann
3 frigus Jahn: frigidus PY: figidus C 4 quodsi <semen>
Sallmann
Dl81 (A81) Aet. 5. 1 1 . 1 (Ps.-Plut. ) [1To(hv y[vovrni Twv

yovf.wv ai oµ,otW<TEt<; Yi TWV 1Tpoy6vwvl
'Eµ,m:OoKAij<; oµ,oioTYJTa<; y[ve<r8ai KaT' €mKpaTeiav
TWV <T1TEpµ,anKWV y6vwv, avoµ,otoT71Ta<; OE Tij<; €v T<fi
<T7TEpµ,an 1 8epµ,a<rLa<; €�aTµ,t<r8e£<r71<;.
1 T<)l <nrepµ,an MIT: Tot� <T11'Epµ,a<n m
Dl82 (A81) Aet. 5.12.2 (Ps.-Plut.) [7rw<; aHot<; oµ.,otot

y[vovTat oi yevvwµ,evoi Kai: ov Tot<; yovev<riv]
518
E M PE D O C L E S
0 1 80 (< A81 ) Censorinus, The Birthday
[ . . . ] their [i.e. Anaxagoras' and Empedocles'J opinions
[ . . . J differ regarding the similarity of children. On this
subject, Empedocles says the following, after having ex
amined the question: if the seeds of both parents were
equally warm, then a male similar to the father is gener
ated; if they were cold, a female similar to the mother. But
if the father's was warmer and the mother's colder, that it
will be a boy who reproduces his mother's face; and if his
mother's is warmer and his father's is colder, it will be a
girl who shows a resemblance to her father.
0 1 8 1 (A81) Ai:\tius
Empedocles: similarities [scil. with parents and ancestors]
come about as a result of the preponderance of the sper
matic seeds, dissimilarities when the heat in the sperm
evaporates.
0 1 82 (A81) Aetius
Empedocles: [scil. the reason why some children are born
resembling other people and not their parents is that] the
519
ywaiKo<> 1wp<f>ov<rBai ra (3p€<f>rr 7roAAaKi<> yap dv

opufvrwv Kat EiKOVWV Y,pa<r(}YJ<Tav yvvalKE<;, Kat oµ,oia
TOVTOt<; U'TrErEKOV.
Anomalies (Dl83-Dl84)
0183 (A81) Aet. 5. 10. l (Ps.-Plut.) [7rw<; 8i8vµ,a Kat

rpiovµ,a yivETai]
'Eµ,7rEDoKA7/<> 8i8vµ,a Kat rpiovµ,a yivE<r()ai Kara 7rAE
ova<rµ,ov Kat 7rEpi<rxi<rµ,ov rov <T7rEpµ,aro<;.
0184 (A81) Aet. 5.8.1 (Ps.-Plut. ) [7rw<> reparn yivErni]

'Eµ,7rEDoKA7/<> repara yivE<r()ai 7rapa 7rAEova<rµ,ov
<T7rEpµ,aro<; � 7rap' €1..A Hlflw � 7rapa rT/v r1/<> Kwf,<rEW<>
rapaxT/v � 7rapa rT/v Ei<> 7rAEiw oiaipEmv � 7rapa ro
U'TrOVEVEW.
Sterility of Mules (Dl85-Dl86)
0185 (< B92) Arist. GA 2.8 747a34-b3

'Eµ,7rEDoKA7/<> 8' ainarai ro µ,iyµ,a ro rwv <T7rEpµ,arwv
yivE<r()ai 7rVKvov EK µ,aAaK1/'> r1/<> yov1/<> oV<TYJ'> EKa
repa<;· <TVVapfLOTTEW yap TU KOlAa TOl<; 1rVKVOl<; aA
Af,Awv, EK DE rwv rowvrwv yivE<r()ai EK µ,aAaKwv
<TKAYJp6v, W<T1rEp r<;i KaTnTEP<tJ µ,ixeevra TOV xaAKOV
[ . . . R22] .
=
520
E M PE D O C L E S
shape of embryos i s determined by the imagination o f the

woman at the moment of conception. For women have
often fallen in love with statues and portraits and have
given birth to children resembling them.
Anomalies (Dl83-Dl84)
0 183 (A81) Aetius
Empedocles: twins and triplets are born according to the
excess and splitting apart of the sperm.
0 184 (A81) Aetius

Empedocles: abnormal offspring are born from an excess
of sperm or from a lack thereof, or from a disturbance of
its motion, or from its division into many parts, or from its
being deviated.
Sterility of Mules (D185-D186)

0 1 85 (< B92) Aristotle, Generation of Animals
Empedocles attributes the cause [scil. of the sterility of
mules] to the fact that the mixture of the seeds becomes
dense, each of the two seeds out of which it is made being
soft; for the hollow parts and the dense ones fit together
into each other, 1 and out of seeds of this sort, the hard
comes about from soft ones, like bronze mixed with tin
[ . . .] .
1 The situation described here seems to correspond to the
normal case, by contrast with the particular situation in which the
two seeds are soft.
521
0186 (A82) Aet. 5. 14.2 (Ps.-Plut. ) [Sia ri ai iJµiovoi

U'T€tpai]
'Eµ7T€DoKAiji; Sia r�v U'µiKpor71ra Ka'i ra7THv6r71ra Ka'i
(J'T€VOT71Ta rij<; µfirpa<;, KUT€U'Tpaµµivw<; 7rpOU'7TE</>v
KVta<; rfi yaU'rpi, µfir€ roil U'7Tepµaro<; €v0vf3oA.ovvro<;
Et<; avT�V µfiT€, Et Kat cf>BaU'€iEV, avrij<; EKD€xoµev71<;.
Two Probable References to the Reproduction of

Plants and Fishes (D187-D188)
0187 (B72) Athen. Deipn. 8.10 334B
0 188 (B74) Plut. Quaest. conv. 5. 10.4 685F

cf>i!A.ov d.µovU'ov d.yovU"a 7TOAVU'7T€pewv
KaµaU'fivwv.
1Tol..va-1Top€wv Karsten
Physiology of Living Beings (D1 89-D256)

Parts and Secretions (D189-D200)
0189 (A78) Aet. 5.22 . l (Ps.-Plut.; cf. Ps.-Gal.) [eK 7Toiwv

U'VVtU'TUTai U'Toix€tWV EKUU'TOV TWV ev iJµ'iv Y€ViKWV
µopiwv]
'Eµ7T€DoKAiji; rai; µev U'apKa<> yevvaU'Oai eK rwv ZU"wv1
522
EMPEDOCLES
D l86 (A82) Mitius

Empedocles: [scil. the sterility of mules] is because of the
smallness, drooping, and narrowness of the womb, which
is attached to the abdomen slantwise, so that neither does
the sperm strike directly upon it nor, even if it does at first,
is it accepted by it.
Two Probable References to the Reproduction of

Plants and Fishes (Dl87-D188)
Dl87 (B72) Athenaeus, Deipnosophists
How high trees and the poles (kamasenes)1 of the
sea [i.e. fish]
1 The term kamasenes, a neologism, evokes the elongated,
stick-like shape of fish.
Dl88 (B74) Plutarch, Table Talk

Leading the Museless [i.e. mute] tribe of many
seeded fish (kamasenes) .
Physiology of Living Beings (Dl89-D256)

Parts and Secretions (Dl89-D200)
A General Summary (Dl89)
Dl89 (A78) Aetius
Empedocles: the flesh is born from the four elements
1 €crw MIT, corr. Wyttenbach
523
rfi Kpa<rEL TETTapwv <TTOLXEiwv· Ta OE vevpa 7TVpO<;

(Kat> yij<; voan 0L1TAU<TtoVL µixfJEVTwv· 2 TOV<; o' ovv
xac; TOt<; '<[ioic; yevvau-Oai TWV vevpwv Kaeo Tep aepi
crovfrvxe 1TEpil/JVx0EvTwv· OU"Ta OE ove'i:v3 f.J.,EV VOaTO<;
Kat Twv l'.u-wifi yijc;, TETTapwv OE 7TVp6c;, 5 Tou-ovTwv6
u-vyKpaBEvTwv µepwv· /,opwTa Kat oaKpvov yiveu-Oai
TOV aZµaTO<; TYJKOf.J.,EVOV Kat 1Tapa TO AE1TTVVE<r0ai oia
xeoµEvov. 7
2 loCUS incertUS: 11"VpO<; (Kat> ')"ry> v/lan llmAaCTLOVL µ,ixfN.
VTWV Bemardakis ex Gal.: 7rVpo> (om. lac. VII litt. m) rii > Ta
8m'/\acriova µ,ix8€vTa mss. 3 8vetv Diels: lloKEtv mss.
4 Twv tcrwv Diels: ri/> ecrw mss.: Twv lcrwv Mpo> Wyttenbach
5 post 11"Vpo> hab. mss. rii » de!. Lachenaud: Kal Yii> Wytten
bach 6 rocrovTwv Wyttenbach: rovTwv mss. 7 aZµ,a
TO'> . . . 8iaxeoµ,€vov Diels ex Gal.: crwµ,anKov ovTw> mss.: post
ovTw> pos. lac. Lachenaud
Blood and Flesh (D1 90-D1 91)

Dl90 (B98) Simpl. In Phys., p. 32.6-10
ii oE xBwv TovToiu-w 1'.u-ri u-v vEKvpu-e µaA.iu-Ta,
'H<f>ai<rTav6wvn,
Kv1Tpl00<; opµiu-Oe'i:ua TEAEtol<; EV Alf.J.,EVE<T<Ttv,
eh' oA.iyov µei,wv ELTE 1TAEOV E<TTLV eA.auuwv·
5 EK TWV alµa TE YEVTO Kat aAAYJ<; ELOea uapKO<;.
1 µ,a'/\icrrn] µ,iyetcra Karsten 3 opµ,icr{}etcra F: opµ,ri-

cr8etcra DE ed. Aid.: opµ,icr8etCTL Stein 4 µ,ei,wv DE: µ,et-
'ov F 11" '/\e6v ECTTtv] 11"'/\e6vecrcriv Panzerbieter €'/\acrcrwv
DE: €'/\acrcrov F
524
E M PE D O C L E S
when they are present in equal proportions in the mixture;

the tendons, when fire <and> earth are mixed with a dou
ble quantity of water ( ?); the nails are born to animals
when the tendons have cooled down to the degree that
they have encountered the air; bones, two parts of water
and the same amount of earth, four of fire, these parts
having been mixed together in these proportions; sweat
and tears come about when the blood is liquefied and is
diffused by becoming less dense.
Blood andflesh (D190-Dl 91)

D l90 (B98) Simplicius, Commentary on Aristotle's
Physics
And earth, approximately equal to these [scil. in
quantity] , encountered them
Hephaistos, rain, and all-illumining aether,
Anchored in the perfect harbors of Cypris
Or else a little bit more, or, rather, less;
Out of these were born blood and the other 5
forms of flesh.
5 aTµ,a TE 'YEVTO Sturz: arµ,aT' i!yevrn E: aTµ,a TEYEVTO D:

aiµar' €y€.vovro F
525
Dl91 (B85) Simpl. In Phys., p. 331 . 7
ii 8€ F: ii 81J D: 1)871 E </JA.at om. E

DF: TVXEV avyij<; Stein
Bones (D192-D193)
Dl92 (B96) Simpl. In Phys., p. 300.21-24 (et al. )

.;, 8 € xOwv E7Tt71po<; E V EV<TTepvoi<; xoavoiui
rw Mo rwv oKrw µ,epewv >.axe N1}un8o<;
atyl.71<;,
reuuapa 8' 'Hcpaiuroio· ra 8' ourea AevKa
f'EVOVTO
'Apµ,ovi71<; KOAA!J<TW ap71p6ra Oe<T7TE<Ti710ev.
1 evrrrepvot<; D (et Arist. An. 410a4): evroKTOt<; EF

2 rw Steinhardt: ra<; Simpl. DE, Arist. P: ra Arist. Fb : Simpl.
F: rwv Arist. cett.
Dl93 (< 464 Bollack) Mich. Eph. In PA, p. 29.9-10

[ . . . ] oureoyevfj rov µ,veAov 'Eµ,7Te8oKAfji; Aeyet.
526
EMPE DOCLE S
Dl91 (B85) Simplicius, Commentary on Aristotle's

Physics
And she, mild flame, received a bit of earth. 1
1 Simplicius cites this line with reference to the parts of ani
mals in general.
Bones (D1 92-D1 93)

D l92 (B96) Simplicius, Commentary on Aristotle's
Physics
And kindly earth in her broad-breasted
crucibles
Received two parts, out of eight, of the
gleaming of Nestis
And four of Hephaestus. 1 And they became
white bones
Fitted together marvelously by Harmony's
adhesives.
1 Air is missing in these lines; Ps.-Simplicius, in his commen
tary on Aristotle's De anima (p. 68. 12-14), attempts to derive it
from the epithet of Nestis, which would owe its gleam to the air.
D l93 ( ;t: DK) Michael of Ephesus, Commentary on Ar

istotle's Parts of Animals
[ ] Empedocles says that the marrow is a product of the
. . .
bone.
527
Tears (Dl94)
D 194 (cf. A78) Plut. Quaest. nat. 20 91 7A

EVLOL OE <f>aaw WU"7T€p yaAaKTO<; oppov TOV arµ,aro<;
rnpaxfHvroc;; EKKpov€cr()ai TO OaKpvov, we;; 'Ep,7T€00-
KA�<;.
Other Parts (Dl 95-D200)
Dl95 (B70) Ruf. Ephes. Part. corp. 229

TO OE {3p€<f>oc;; 7T€PLEX€Tat XLTWU"t, Tcii µ,Ev A€7TT0 Kat
µ,aX.aK<ii · «lµ,vfov' aVTOV 'Ep,7T€00KA�<; KaX.li.
Dl96 (B l50) Plut. Quaest. conv. 5.8.2 683E

- u u I - u u I - u u I - 7TOAVatµ,aTov �1Tap [ cf.
R4]
Dl97 (B83) Plut. Fort. 3 98D

- u u I - u u I - u u I - u u avTap €x£voi<>
otv/3€ A €t<; xal.Tat VWTOL<; E7TL7T€<f>ptKaU"tv.
1 €xivoi' Vulcobius: €x'tvo' mss.
Dl98 (B82) Arist. Meteor. 4.9 387b4-6

TaVTa TPLX€'> Kat <f>vX.X.a Kat olwvwv 7TT€pa
7TVKVa
Kat A€7Tt0€c;; yiyvovrai E7Tt crn{3apol.cri µ,€X.€crcriv.
528
E M PE D O C L E S
Tears (D194)
D l94 (cf. A78) Plutarch, Natural Questions
Some people, like Empedocles, say that tears are expelled
from the blood when it is agitated, as whey is from milk.
Other Parts (D1 95-D200)

D l95 (B70) Rufus of Ephesus, On the Names ofthe Parts
of the Body
The embryo is enveloped by membranes, one of them thin
and soft; Empedocles calls it 'amnios' ('of lamb').
D l96 (B l50) Plutarch, Table Talk

. . . liver with much blood
Dl97 (B83) Plutarch, On Fortune

. hut in hedgehogs,
. .
Sharp-pointed hairs bristle on their hacks.
D l98 (B82) Aristotle, Meteorology

Hairs, leaves, the dense feathers of birds, are
the same,
And scales on sturdy limbs.
2 ft.rni8e1;] <f>J..o viOe<; Karsten ex <f>oJ.. i oovtOe<; Olymp. In

Meteor., p. 335.21
529
0 199 (B73) Simpl. In Gael., p. 530.6-7 [a little after

061]
W'> Se TOTE x86va Kv?Tpt'>, f'lTEt T' f.Sl71vev f.v
oµf3p Cf! ,
eZSea ?TomvvovCTa Oo� ?Tvp'i 8wKe Kparovai.
2 d8rn F: el 8€ A: alfUp' Stein: t8ea Diels 1TOt1Tvvov<ra

F: a1T07TVOtov<ra A: Em7Tve[ov<ra Panzerbieter 80<;, A:
8ew F
0200 (B75) Simpl. In Gael. , p. 530.9 (v. 1-2) et In Phys.,

p. 331.9 (v. 2) [after 0 199]
Twv 8' oCT' eCTw µev 1TVKva, Ta 8' EKTo8i µava
1TE'7T'fJ/'E,
Kv1Tpi8o., f.v ?TaA.&.µYJCTi ?TA.a871<> ToiijCT8e
TVXOVTa
1 o<r' Karsten: o<r<r' AF 2 7TAa871> Simpl. In Gael. :

1TAa<r71> In Phys. E: 7TAa<rto> In Phys. ed. Aid.: om. 4 litt. lac.
re!. In Phys. D: 7TAa871> . . . roxovrn om. lac. 25 litt. re!. In
Phys.F
0201
a (B lOO) Arist. Resp. 7 473b9-474a6
530
E M PE D O C L E S
D l99 (B73) Simplicius, Commentary o n Aristotle's On

the Heavens [a little after D61]1
And as Cypris then, when she had moistened
the earth in rain,
Bustling about gave the forms to swift fire to
strengthen them.
1 From Simplicius we know the relative location of this line in
the poem. The order presented here is thematic.
D200 (B75) Simplicius, Commentary on Aristotle's On

the Heavens and Commentary on Aristotle's Physics [after
D l99]
Of these, all those whose internal texture has
become dense, and their exterior is loose,
Having received from Cypris' hands this kind of
moisture
D201
a ( B lOO) Aristotle, On Respiration
It is in this way that all [scil. probably: living
beings] inhale and exhale: for all,
1 Slai1.wi M
531
,
TETaVTai,
Kat t:rt/>w E?Tt t:rToµ,foi<; ?TVKva'i<; TETP"f/VTai
a>.. otw
/nvwv E<T)(aTa TepOpa 8iaµ,?Tepe<;, Wt:rTE tf>ovov
µ,ev
5 KevOew, aWepi 8' dJ?Topiriv 8i68oit:ri TETµ,ijt:rOai.
lvOev E1TEi0' 01TOTaV µ,€v a?Tattu TEpEv aiµ,a,
aWTip ?Tatj>A.a,wv Karntt:rt:rETai ol8µ,an µ,apy<fJ,
eVTe S' <lvafJpc[}crKTJ, '11"&. A.iv EK7rvlei, Wu'Tt'ep 0Tav
?Tat<;
KAetfnl8pu ?Tat,T/U'l 8i' EV?TETEo<; xaA.Ko'io·
10 EVTE µ,€v avA.ov ?TopOµ,ov E?T' EVEi8e'i xept Oe'it:ra
El<; v8aTO<; {3a?TTT/t:Tl TEpEv 8€µ,a<; &.pyvtf>ioio,
OVKET' E<; ayyot:r8' oµ,{3po<; Et:repxerni, &.A.A.a f.LW
Etpyei
aepo<; oyKo<; Et:rwOe 1TEU'WV E?Tt Tp{iµ,aTa 7TVKva,
elcr6K' d7TocrrE'yc£0-11 1TVKvivOv jJ6ov· airrU.p
,,
E'ITElTa
15 1TVWf.LaTO<; EAAEt'ITOVTO<; Et:TEPXETai alt:Tlf.LOV v8wp.
4 dpBpa L: r€8pa PSXZ: lac. M cpavov bPZ

6 E7Taifr1 PSZ2 : €mf61 MZ 1 8 avaBpw<rKEL mss., corr.
Karsten EK7TVE'i mss., corr. Diels 9 KAEtfiv8pv Diels:
KAetfiV8p71v mss. 7Tat,IJ<T< Diels: 7Tai,71m ii: 7Tai,ov<ri a:
7Tat,OV<Ta bP Ot' EV7TErEO'> LX: s,· EV7TErEot> S: s,· EV7Ta-
YEo'> P: Ott7TErEo> MZil: OtEL7TErEo> Diels 12 ovKfr' E'> nos:
ov8fr' E'> bP: ov8' OTL EL'> MZ 1 : ova' or' E'> i!ZI"': OVOEL'>
Wilamowitz ayyo<ro'] ayyo> er' X: ayy0> P: apyo> 8' M:
apyo> er' Z 1
532
EMPE DOCLE S
Channels of flesh, which the blood leaves,

extend to the surface of their bodies;
And at the openings, the furthest limits of their
skin (rhinon)l
Are perforated through and through with dense
furrows, so that the blood
Lies hidden, while easy access is cut by these 5
passages for the air (aither) .
When from here the delicate blood then rushes
backward,
The air (aither), boiling, rushes after it in a
raging surge,
But when it [i.e. the blood] leaps back, the other
is exhaled again-just as when a child
Plays with a clepsydra of handy copper:
When she places the opening of the pipe against 10
her well-formed hand
And dips it into the delicate body of silvery
water,
Liquid no longer enters into the container, but
it is prevented from doing so
By the mass of air (aer) falling from inside upon
the dense holes,
As long as she restrains the thick How [scil. of
air]; but then,
When the breath is lacking, water enters in the 15
predetermined amount.
1 The term is sometimes thought to refer here only to the

nostrils.
13 al8epo> Stein 15 EKAEL7TOIJT0'> MZil a'tcrt/LOV

PSX: av6/Lov aLZ
533
EARLY G R E E K P H I L O S OP H Y V
&,. s· aVTW'> (,()' vSwp µ,ev EX'(/ Kara f3ev8ea

xaAKov
7rop8µ,ov xwaBevro'> f3porecp xpot T,Se 7ropoto,
ai8Tip s· EKT04> ECTW AEAiTJf.LEVO'> oµ,f3pov epvKEi
&.µ,cpl. 7TVA.a'> T,8µ,o'io Svu'YJXEO'>, /1-Kpa Kparo vwv,
20 e iCTO KE xeipl. µ,e8fl · TOTI: s· ail 7TaAtV, eµ,7TaAtV �
7rpiv,
7TVEVµ,aro.. Ef.L7Tt7TTOVT04> V7TEK8eei aiuiµ,ov vSwp.
&,. s· aVTW'> repev aiµ,a KAaSauu6µ,evov Sia
yviwv,
07T7Tore µ,ev 7TaAivopuo v E7Tatteie µ,vxovSe,
aWepo'> ev8v .. pevµ,a Karepxerai oiSµ,ari ()iJov,
25 eire s· &.va8p<[> CTK'(/, 7TaAiV EK7TVEEi iuov 07TtCTCTW.
17 xpwa-(N.vro<; aPS 18 epvKet mss.: epVKTJ Diels
19 ,Y,8µ,o'io PSXZ: ia-8µ,o'io LM Kparaivwv S: nraivwv a
2 1 EK7rt11"TOVTO> MZ 23 E7ratfeie bP: €mffetev MZ:
a7raifeie Stein 24 ai8€po<; MZ: frepov bP ol8µa
rirawov a 25 EK7rveet Diels: EK7rVE'i bP: 7rVE'i Z: om. M
b (ad BlOO) Arist. Resp. 13 473bl-8

yiveu(}ai Se cf>71ui rTiv ava7TVOTJV Kai. EK7TVOTJ1l Sia TO
<f>A.ef3a'> elvai nva'>, ev aI,. eveun µ,ev aIµ,a , ov µ,evroi
7TA:rypEt4> elul.v aiµ,aTO'>, exovui Se 7TOpOV4> Et'> TOV etw
depa, TWV µ,ev TOV uwµ,aTO'> µ,opiwv EAaTTOV'>, TWV Se
roil aepo'> µ,et,OV'>" Sto TOV aiµ,aro .. 7TE</>VKOT0'> KtvEt
ueai avw KaL Karw, Karw µ,ev <f>epoµ,evov elupliv TOV
aepa Kal yiveu(}ai avarrvo'Y]v, avw S' loVTO'> EK7Tt7TTEtv
(}vpa'e Kai. yiveu(}ai rY,v eKrrvo'Y]v, rrapeiKa,wv ro
uvµ,f3a'ivov rat'> KAet/nJSpat'> [ . D20la] .
. . =
534
E M PE D O C L E S
I n the same way, when she keeps the water in

the depths of the copper vessel,
Blocking with her mortal skin the opening and
the passage,
The air (aither) outside, desiring to come inside,
repels the liquid
Around the gates of the dull-sounding sieve,
dominating the surface,
Until she lets go with her hand; then again 20
inversely, in reverse of earlier,
The breath now falling into it, the water runs
out in the destined amount.
In the same way the delicate blood, trembling
through the limbs,
When, turning back, it leaps toward the nooks
inside,
At once the How of air (aither) pursues it,
rushing in its surge,
But when it leaps back, it exhales again, in the 25
same amount, backward.
b (ad B lOO) Aristotle, On Respiration

He says that inhalation and exhalation occur because there
are certain vessels that contain blood but are not full of
blood, but possess passages toward the air outside that
are smaller than the particles of this body [i.e. blood] but
larger than those of the air. That is why when blood, which
by nature moves upward and downward, is borne down
ward, the air flows inside and inhalation occurs, but when
it goes upward it [i.e. the air] is expelled outward and
exhalation occurs, comparing moreover what happens
with clepsydras: [ .
. . D20la] .
=
535
D202 (< A74) Aet. 4.22.1 (Ps.-Plut.) [1Tepi ava7Tvofir;]

'Eµ1TeOoKA.fir; [ . . . DI 70b] T�v OE vvv KaTixov<rav
=
cf>epoµivov TOV aZµaTor;1 W<; 1Tpor; T�V emcf>aveiav Kat

TO aepwoer; Ola TWV plVWV Tal<; EaVTOV E1Tlppoiair; av
aOA.if3ovTO<; KaTa2 T�V EKXWPYJ<TlV avrov yive<rOal T�V
EK7TVO�V, 7TaAwOpoµovVTO<; OE KaL TOV Mpor; avT€1T€l
<TlOVTos-3 €L<; Ta Ola TOV aZµaTO<; apalwµaTa T�V €L<T-
7TIJO�V. lJ1TOµlµV�<TK€l o' ail To4 E7Tt Tfjr; KA€l/Jvopar;.
1 aZµ,aTO'> MIT: vOaTO'> m 2 Kat mss., corr. Voss
3 UVTE7TELO-LOVT05 Mm: -axBevT05 II 4 av TO nos: aVTO
mss. : To Diels
D203 Aet.
a ( < A95) 4.9.14 (Stob.) [el aA.710e'ir; ai al<rO�<reir;]
[ . . . ] 'Eµ7T€00KAfjr; EAA€tl/J€l Tpocf>fir; T�V opetlv.
post opE6v lac. posuit Diels (Dox. )
b (A77) 5.27. l (Ps.-Plut.) [7T€pt Tpocf>fir; Kat avt�<rewr;]

'Eµ7TeOoKA.fjr; TpEcf>e<rOal µEv Ta '<f>a Ola T�v V7TO<rra
<rw TOV OLK€toV, 1 avte<rOal OE Ola T�V 7Tapov<riav TOV
Oepµov, µewv<rOal OE Kai cf>Oiveiv Ola T�v €KA.eil/Jw
EKaTEpwv· TOV<; OE vVV av0pw7TOV<; TOl<; 1TpWTOl<; <TVµ
{3aHoµivovr; f3pecf>wv E7TEXElV nftlv.
1 olKEtov <vypov> Usener
536
E M P E DOCLE S
0202 ( < A 7 4) Aetius

Empedocles: [ . . . ] as for that [scil. respiration] prevailing
now, exhalation occurs when the blood moves toward the
surface and, pushing out through the orifices1 the airy
element compressed by its effluences, causes its expul
sion; and inhalation when it [i.e. the blood] runs back and
the air enters in tum into the less dense parts of the blood.
He mentions moreover what happens in the case of the
clepsydra.
1 Rhines here surely designates not only the nostrils but also,
more generally, the cutaneous orifices, cf. D20la.l-4.

0203 Aetius
a (< A95)
[ . . . ] Empedocles: appetite [scil. comes] from lack of
food.1
1 This notice is found in a chapter entitled "Whether sensa
tions are truthful," in a section specifically dedicated to the sensa
tions of pleasure and pain (cf. PARM. D58); it may be lacunose.
b (A77)
Empedocles: animals are nourished by the depositing of
what is appropriate, grow by the presence of heat, and
decrease and perish by the lack of both of these. And the
humans of nowadays, compared with the first ones, have
the rank of those who are newbom.1
1 Originally, one day was equivalent to seven months; cf.
D 100, D 1 78a.
537
0204 ( < A66) Ael. Nat. anim. 9.64

Kat 'Eµ,7TE8oKAij<; 8€ 6 'Axpayan'ivo<; AEyEt n Eivai
'YAVKV Ell Tfi 8aAO.TTTJ v8wp, OV 7Ta<TL 8ij>.. o v, Tpo<fnµ,ov
8€ TWIJ lx8vwv. KUL T-fiv alTlUIJ Tov8E TOV Ell Tfi a>..µ,v
yA.vKawoµ,evov A.eyEt <f>v<TtK�v, �v EKEWEv Et<TE<T8E.
0205 ( < A77) Ps.-Galen. Def med. 99

'Eµ,7TE8oKAij<; 8€ <T�•Jm [scil. Ta<; 7TEt/JEt<; Tij<; Tpo<f>ij<;
cPYJ<TL 'YllJE<T8at] .
0206 Aet.
a ( < A85) 5.25.4 (Ps.-Plut. ) [o7ToTEpov E<TTtv V7Tvo<; 7}
86.varn<;, l/Jvxij<> 7} <Twµ,arn<;]
'Eµ,7TE8oKAij<> Tov 86.vaTov yEyEvij<T8ai 8iaxwpi<Tµ,ov1
TOV 7TVpw8ov<;,2 et <Jw3 ii <TV'YKPL<TL<; T<f:i av8pwm114 <TVIJ
E<TTU8YJ [ . . . R29] · v1Tvov 8€ yf.vE<T8ai 8iaxwpi<Tµ,ov5
=
Toil 7TVpw8ov<;.
1 8iaxwpurµ.i[i Bernardakis 2 11"vpw8ov<; <Ka£ yew-
8ov<; > Reiske 3 tilv MIT: ov m 4 ri[i a v8pwmp om. m
5 8iaxwpurµ.fii Bernardakis
538
E MPEDOCLES
0204 ( < A66) Aelian, O n the Nature of Animals

And Empedocles of Agrigentum too [scil. like Democri
tus, Aristotle, and Theophrastus] says that there is some
sweet water in the sea that is not manifest to all but that
nourishes the fish. And he gives a natural explanation of
this sweetness in salt water that you will find below. 1
1 The corresponding passage has not been preserved.
0205 (< A77) Ps.-Galen, Medical Definitions

Empedocles [scil. says that the digestion of food occurs]
by putrefaction.
0206 Aetius
a (< A85)
Empedocles: death occurred as the separation of the fiery
element from the ones out of which the mixture is com
posed for the human being [ . . . ]; and sleep occurs as the
separation of the fiery element.
539
b (A85) 5.24.2 (Ps.-Plut) [mJ> V1TVO> yivErnt Kat ()6.va

To>]
'Eµ,1TEOOKAij> TOV µ,ev V1TVOV KaTa tfJvtiv 1 TOV f.v rip
atµ,an ()Epµ,ov <rvµ,µ,Erpov yivE<r()ai, Kara 0€ 1TavrEA.ij
()6.varov.
Sensation and Thought: The General

Principle (D207-D212)
D207 (B l09) Arist. An. 1.2 404bl3-15 (et al. )

yal.11 µ,f.v yap yal:av 01TW1Taµ,Ev, voan o ' vowp,
aWipi o' ai()ipa ol:ov, arap 1TVp"i 1Tvp al.071>.. o v,
<Tropy�v of. <TTopyfj, VEtKO<; OE TE VEtKE"i >..vypij'J.
2 r,fpi 8' r,Epa Sext. Emp. 1 .302 81:ov V2WXy: Bia S:
8t:av cett., Sext. Emp - Adv. Math. 7. 120 NLE: Bel:ov Arist.
Metaph. B4 1000b7 A
D208 (B89) Plut. Quaest. nat. 19 916D

, , ,
yvov> OTL 1TUVTWV EL<TLV U1Toppoai, O<T<T
, f!/ , , f!/ ,
f.yivovro.
D209 ( < A92) Plat. Men. 76c-d

[.. GORG. D45] [�n.] OVKOVV AEYETE a1Toppoa>
. =
nva> row ovrwv Kara 'Eµ,1TEOoKA.fo;
540
E MPEDOCLES
b (A85)
Empedocles: sleep occurs by a moderate cooling of the
heat in the blood, death by a complete one.
Sensation and Thought: The General

Principle (D207-D212)
D207 (B l09) Aristotle, On the Soul
For it is by earth that we see earth, by water
water,
By aether divine aether, and by fire destructive
fire,
And fondness by fondness, and strife by baleful
strife.
D208 (B89) Plutarch, Natural Questions

Knowing that there are effiuences of all the
things that have come about.
D209 ( < A92) Plato, Meno

[ . . . ] [Socrates:] Do you people [scil. you and Gorgias; cf.
GORG. D45a] not say, following Empedocles, that there
are certain effluences emanating from the things that are?
541
[ME.J <r<f>oopa yE.

[!!l.] KaL 7ropov<; EL<; OlJ<; KaL 8i' J',v ai a7roppoaL 7r0-
pevovrat;
[ME.] mfvv yE.
[!n.] KaL TWV a7roppowv Ta<; µ,€.v apµ,oTTHV EVlot<; TWV
7ropwv, ra<; 8€ €1.. arrov<; � µ,Ei,ov<; Elvai;
[ME.] e<rn rnvrn.
D210 (A87) Arist. CC 1 .8 324b26-35

rot<; µ,€.v ovv 8oKEt 7rU<TXEtv EKa<rrov oia nvwv 7ropwv
EL<rtovro<; rov 7rOtoVVTO<; E<TXUTOV KaL Kvpiwrarov, KaL
TOVTOV TOV rpo7rOV opav KaL aKOVEtv Y,µ,a<; <f>a<rt KaL
Ta<; aAAa<; al<r8{i<rH<; al<r8avE<r8ai 7rU<Ta<;. ETt 0€ opa
<r8at 8ia TE &.Epo<; KaL v8aro<; KaL TWV 8ia<f>avwv, 8ia
TO 7rOpov<; EXEtV aoparov<; µ,€.v 8ia fLtKpOTTJTa, 'TrVKVOV<;
8€ KaL Kara <rro'ixov, KaL µ,aA.A.ov exEiv ra 8ia</>avi)
µ,aA.A.ov. oi µ,€.v ovv E7rt nvwv oilrw 8iwpi<rav, w<r7rEp
KaL 'Eµ,7rE8oKAij<;, ov µ,ovov €7rt rwv 7roiovvrwv KaL 7ra
<rxovrwv, at..A a KaL µ,iyvv<r8ai </>aaw1 O<TWV oi 7rOpot
<TVµ,µ,Erpot 7rp0<; at..Afi A.ov<; EL<TtV.
1 </>aaw EFHV: <f>71<nv LWJ: <f>ar:rt corr. ex <f>71r:rt M ( ut vid.)
D21 1 ( < A86) Theophr. Sens. 2 et 7

[2] [ . . . cf. DOX. Tl5] 7rEpt eKa<rTTJ<; 8€ rwv Kara µ,Epo<;
oi µ,€.v aAAot <TXE8ov a7rOAEt7rOV<Ttv, 'Eµ,7rE8oKAij<; 8€
7rHparat KUL rawa<; avayEtv El<; rT,v oµ,otOTTJTa.
[7] 'Eµ,7rE8oKAij<; 8€ 7rEpL a7ra<TWV oµ,otw<; AEYEt KUt
542
EMPE DOCLE S
[Meno:] Certainly.
[Socrates:] And passages into which and through which
the effluences pass?
[Meno:] Yes indeed.
[Socrates:] And among the effluences, some fit some of the
passages, while others are too small or too big?
[Meno:] That is so.
D210 (A87) Aristotle, On Generation and Corruption

Some people think that each thing is affected when the
last agent, which is the agent in the proper sense, enters
through certain passages, and they say that it is in this way
that we see, hear, and employ all the other sensations.
Moreover, one sees through air, water, and transparent
bodies because these possess passages, invisible because
of their smallness, that are close-set and aligned; and the
more transparent the body, the more of these it possesses.
So it is in this way that some people have defined things
with regard to certain processes, like Empedocles, not
only with regard to agents and what is affected, but they
also assert that everything of which the passages are pro
portioned to one another is mixed.
D21 1 ( < A86) Theophrastus, On Sensations

[ 2] [ . . . ] As for each of the particular [ scil. sensations] , the
other people [i.e. those who explain by similarity, essen
tially Parmenides] ignore them almost entirely, while Em
pedocles tries to refer these too to similarity.
[7] Empedocles speaks about all of them [i.e. sensations]
543
cPTJU"t Tql Evapµ,oTTEW el<; TOV<; 1Topov<; TOV<; EKaU"TTJ'>

alu-OavEu-Oai· Oto KUL ov ovvau-Oai Ta a>..A.-i] 'Awv Kpi
VEW, on TWV µ,f.v EvpvTepoi 1TW<;, l TWV OE U'TEVWTEpoi
ruyxavovu-w ol 1Topoi 7rpo<; To alu-OTJTov, w<; Ta µ,f.v
ovx a1TToµ,Eva OtEVTOVElv,2 Ta o' oAw<; elu-e'AOe'iv ov ov
vau-Oai [ . . . D218].
=
l 7Tw<; Diels: 1Tpo<; mss.: ovTE<; Wimmer 2 8tEK7TVElV

coni. Usener
D212 (cf. A90, < 28 A47) Aet. 4.9.6 (Stob.) [el aATJOe'i<;
al alu-0-i]u-ei<;]
[ . . . ] 'Eµ,7TEOOKAij<; [ . . . ] 1Tapa Ta<; u-vµ,µ,ETpta<; TWV
7ropwv Ta<; KaTa µ,Epo<; alu-0-i]u-ei<; yiveu-Oai rnv ol
Keiov, TWV alu-OTJTWV EKaU"TOV EKaU"TTJ Evapµ,oTTOVTO<;.
Vision (D213-D225)
Mechanism of Vision (D21 3-D221)
D213 (B86) Simpl. 1n Gael. , p. 529.23
D214 (B87) Simpl. 1n Gael., p. 529.25
544
E M PE D O C L E S
i n the same way, and says that sensation occurs by the

adaptation to the passages of each of the senses; that is why
they cannot distinguish each other's objects, because the
passages of the ones are too broad, those of the others too
narrow in relation to the perceptible, so that some things
pass straight through without touching, while others can
not penetrate at all.
0212 (cf. A90, < 28 A47) Aetius

[ . . . ] Empedocles [ . . . ] : the particular perceptions, which
bear on an object proper to them, occur by the commen
surability of the passages, each of the perceptibles being
adapted to each one [scil. of the particular perceptions] .
Vision (D213-D225)
Mechanism of Vision (D213-D221)
0213 ( B86) Simplicius, Commentary on Aristotle's On
the Heavens
From which [scil. the elements] divine Aphrodite
constructed the unyielding eyes.
0214 (B87) Simplicius, Commentary on Aristotle's On

the Heavens
Having constructed [scil. the eyes] with loving
pegs, Aphrodite
545
0215 (B84) Arist. Sens. 2 437b26-438a3

W<; s· OTE Ti<; 7TpooSov VOEWV W7TAtCTCTaTO >..v xvov
xeiµept'YJV Sia VVKTa 7Tvpo<; CTEAa<; alOoµivoio,
atfla<;, 7TaVTOtWV UVEµwv Aaµ7TTTJpa<; aµopf'OV<;,
oi r' aviµwv µev 7TVEVµa StaCTKtSvaCTtv aEVTWV,
5 <f>w<; s· ltw SiaOpfiiCTKOV, OCTOV Tavawrepov Tjev,
A.aµ7TeCTKev Kara fJ'YJ>.. o v &.reipi<Tw aKriveCTCTiv·
&<; Se TOT' EV µ-r}viytw eepyµivov Wf'Vf'toV 7TVp
A.e7Trfi<Tiv <r' > Movv<Ti >.. o xa�ero KVKAo7Ta
KOVP"f/V,
at s· vSaro<; µev fJivOo<; U7TECTTEf'OV
aµ<f>waEVTo<;,
10 rrfJp s· ltw SttECTKEV, OCTOV Tavawrepov �ev.
l 1TpocTOOov SW1 3 aµ,ovpyov<: bPA° 5 cpw<: b:

mJp aP 7 €epyµ,€vov LPUX: Upµ,evov S 1W: EEAP,EVOV a
8 <r' > Diels o86VfJ<rt (o86vounv X) b: xBoviria-i a: xoavri-
a-w p >..oxa,ETO a: exevaro (€xeiaro L) bP: A.oxeva-aTO
Forster post 8 add. Blass versum ai xoavna-i Siavra TE-
rp�aro Bep1TE<YLYJ<YLV rest. ex p 437b30, cf. 438al 9 aµ,cp£
KaEVTO<; M: aµ,cpivaovro<; LX 10 OtLE<TKEV Gallavotti: OtLE
<TKOV P: SiaBpcpa-Kov ah
0216 (B88) Arist. Poet. 21 1458a5 (et al. )

I - v v I - v v I - µia yiyverai aµ<f>oripwv otfl.
ot/J Strab. 8, p. 364: ori<> vel ori> mss.
1 Others understand "both" to refer to earth and water.
546
EMPE DOCLE S
D215 (B84) Aristotle, On Sensation

Just as when, thinking of setting forth, someone
arms a lamp,
A gleam of bright fire across the stormy night,
Lighting [or: assembling] a lamp-case to protect it
against all kinds of winds,
Which scatters the breath of the blowing winds
While the light, leaping outward as far as 5
possible,
Shines beyond the threshold with its unyielding
rays-
In the same way, the ancient fire, confined in
membranes and delicate linens,
Lay in wait for the round-eyed maiden [i.e. the
opened pupil) : l
These protected it against the depth o f water
Rowing around,
While the fire gushed through outward as far as 10
possible.2
1 Rashed in Stem-Gillet and Corrigan (2007) pp. 31-32 in
serts D214 between lines 7 and 8 and translates, "Thus, after
Aphrodite had fitted the ogygian fire enclosed in membranes with
pegs of love, she poured (ekheuato) round-eyed Kore in filmy
veils . . . . " 2 Or adopting diathroskon from most of the
manuscripts ( cf. line 5) and supposing that the citation is inter
rupted before the main verb: "While the fire, leaping outward as
far as possible . . . "
D2 16 ( B88) Aristotle, Poetics

. . . the vision of 'both' [scil. eyes] becomes
one. 1
547
D2 1 7 (B95) Simpl. In Gael., p. 529.26-27

Kat TT,11 alriav AEywv TOV TOV<; µ,Ev iv i/µ,Epq,, TOV<; SE
Ell VVKTL KUAALOV opav,
</>riuiv,
D2 18 (< A86) Theophr. Sens. 7-8

[7] [ . . D2l l ] 7Teiparai SE KUL TT,v otflw AEyew, 7TOLU
. =
TL<; E<TTt" KUL <Priui TO /LEV EVTO<; avTfj<; elvai 7TVp ( KUL
vSwp>,1 TO SE 7TEpt UVTO yfjv KUL <iEpa, Si' &v SiiEvai2
'AmTov ()v Ka()a7Tep To iv To'ii; 'Aaµ,7TTfjpriui <f>wi;. Tovi;
SE 7T6pov<; ivaHat KE'iu()ai TOV TE 7TVpo<; KUL TOV vSa
TO<;, &11 TOl<; µ,Ev TOV 7TVpo<; Ta AEVKU, TOl<; SE TOV vSa
TO<; Ta µ,E!.. ava yvwpi,ew ivapµ,6TTeiv yap EKUTEpoii;3
EKUTEpa. </>Epeueai SE Ta xpwµ,ara 7Tp0<; TT,v otflw Sia
TT,v dmoppo�v. [8] <TVYKE'i<T()ai S' ovx oµ,oiwi;, <aHa
Ta<; µ,Ev µ,aAAOI! EK TWV oµ,oiwv >4 Ta<; S' EK TWV avn
KEL/LEVWV, Kat ra'ii; µ,Ev iv µ,E<T<p, Ta'ii; S' EKTO<; elvai TO
7Tvp, Sio Kat Twv 'r[iwv Ta µ,Ev iv 7,µ,Epq,,5 Ta Se vvKTwp
µ,aAAOV atvw7TElV" O<Ta µ,ev 7TVpo<; EAUTTOV exei µ,eB'
i/µ,Epav· E7TUVi<TOV<T()ai yap avTo'ii;6 TO EVTO<; <f>wi; V7TO
Tov EKT6i;· oua oe roil ivavTiov vVKTwp· E7Tava7TAYJpov
<T()ai yap Kat TovToi> To ivoeEi;. iv Se To'i> ivavTioi>
548
EMPE DOCLE S
D21 7 ( B95) Simplicius, Commentary on Aristotle's On

the Heavens
Explaining the reason why some see better by day, others
at night, he says,
When at the hands of Cypris they [i.e. probably:
the eyes] first grew together.
D2 18 ( < A86) Theophrastus, On Sensations

[7] [ . . . ] But he also tries to explain what sight specifically
is; and he says that what is inside it is fire < and water>, and
what surrounds it is earth and air, across which this passes
through because of its fineness, as does the light in lamps
[cf. D2 15] . The passages of fire and of water are arranged
so as to alternate; it is by the passages of fire that bright
things are perceived, by those of water dark things, for
each kind adapts to both respectively. And colors are
brought to sight by the effiuence. [8] But they [i.e. the
organs of sight] are not constituted in the same way <but
the ones come more from what is similar, > the others from
the opposites; and for some the fire is in the center, for
others outside. This is also why some animals have sharper
sight by day, others at night: those that have less fire, by
day, for their inner light is compensated by the external
one; those that have less of the opposite element, at night,
for their lack too is compensated by an addition. And both
l <Kat vowp > Diels 2 oi:iov mss., corr. Wimmer

3 eKaTipat> mss., corr. Schneider 4 <al.I.a Ta> µ,ev EK Twv
oµ,oiwv> coni. Diels (µ,aAAOV add. nos): (Ta> ot/JH> aAAa Ta>
µ,ev EK Twv aV-rwv > Schneider 5 EV T,µ,ipa P: Y,µ,epa rescr.
F: µ,e8' T,µ,epav Stephanus 6 aV-rfli mss., corr. Schneider
549
<Evavrtw�>1 EK6/repov· dµ.,{3A.vw'TT'eZv µ,Ev yO,p Kal ol�

V1TEPEXEt TO 1TVp, E1TEL avtYJBev8 ifn µEB' T]µepav em-
1TAaTTEW Kat KaTaAaµ/3avEw TOV<; TOV v8aroc:; 1Topovc:;·
oic:;9 8€ TO v8wp, TaVTO TOVTO yivE<TOai vUKTwp· KaTa
Aaµ/3avE<rBai yap TO 1TVp V1TO TOV v8aTO<;. <yiyvE<TOai
8€ mvm>lO EW<; Clv TOt<; µev V1TO TOV iftwBEv <f>wTO<;
a1TOKpiOfj TO v8wp, TOt<; 8' V1TO TOV aepoc:; TO Trflp·
EKaTepwv yap ta<Tiv Etvai TO evavTLoV. api<rTa 8€ KE
Kpa<rOai Kat /3EATL<TTYJV Etvai T�V et aµ<f>o'iv LCTWV
<TryKEiµEVYJV11 ( .. 0226] .
. =
7 < €vaV'Ttw<;> Diels 8 €7TaV�YJBf.v mss., corr. Usener

9 6Jv mss., corr. Schneider 10 add. U sener 11 rrvy -
Ketµi.vwv mss., corr. Stephanus
02 19 (< A91 ) Arist. GA 5.1 779bl5-19

TO µev oilv V1TOAaµ/3avEW Ta µev y>.. avKa 1TVpW8YJ,
Ka0a1TEp 'Eµ1TE8oKAfjc:; </>YJ<Ti, Ta 8€ µe>.. ava1 1TAEtaV
v8aro<; ifxEw � 1TVpoc:;, Kat 8ia TOVTO Ta µev T]µepac:;
OVK otv /3AE1TEW, Ta y>.. avKa, 8i' ifv8Etav v8aTO<;, Ba
TEpa 8€ vvKTwp 8i' ifv8eiav 1TVpoc:; [ . . . ] .
1 µiA.ava] µeA.avoµµaTa PS: µeyaA.oµµaTa Y
0220 (A90) Aet. 4. 13.4 (Stob.) [7rept opa<rewc:;]

'Eµ1Te8oKAfjc:; Kat 1Tpoc:; TO 8ia TWV aKTLVWV Kat 1Tpoc:;
TO 8ia TWV el8w>.. w v EK8oxac:; 1Tapexerai· 1TAELoV<; 8€
1Tp0<; (TO)l 8eVTEpov· Ta<; yap a1Toppota<; a1To8exerai.
550
E M PE D O C L E S
of these processes depend upon contraries <in a contrary

manner>. For those that have an excess of fire see also
more dimly, since, increased further by day, it spreads out
over the passages of water and covers them; while for
those with an excess of water, the same thing happens at
night (for the fire is covered by the water). <And this hap
pens > until for the ones the water is removed by the ex
ternal light and for the others the fire is removed by the
air. For the remedy comes for each of them from the op
posite. The one [scil. organ of sight] that is composed of
both elements in the same quantity is the one that is best
mixed and is the best one.
D219 ( < A91 ) Aristotle, Generation ofAnimals

To suppose that blue ones [i.e. eyes] are of fiery nature, as
Empedocles says, while black ones have more water than
fire, and that this is why the ones, those that are blue, do
not see sharply by day, because of a lack of water, and the
others at night, because of a lack of fire [ . . . ] .
D220 (A90) Aetius

Empedocles offers explanations both in terms of rays [scil.
coming from the eye] and in terms of images. But the
more numerous ones are according to the latter. For he
accepts effiuences.
1 <ro > Diels
551
0221 ( < A57) Arist. Sens. 6 446a26-28

[ . . . ] 'Eµ1TE00KAij<; cPYJ<TLV a</JLKVEt<T()ai 7rpOTEpov TO
U7T0 1 TOV �A.iov </Jw-; El<; TO µEra�v 7rp'iv 7rpo-;2 TYJV otfliv
� 3 E7Tl TYJV yijv [ . . . ] .
1 rho aP: om. b 2 1Tpo<; om. X 3 � om. S 1 UWX
Colors (D222-D224)
0222 (A92) Aet. 1 . 15.3 (Stab.) [7rEp'i xpwµaTwv]

'Eµ1TE00KAij<; xpwµa EllJaL U1TE</JaivETO TO TOt<; 7ropoL<;
T* otflEw<; Evapµorrov. TErrapa OE TOL<; <rroixeioi-;
lcrapi()µa, AEVKOV, µEAUV, Epv()p6v, wxpov.1
1 wxp6v] X A.wp6v coni. Burchard
0223 (A69a) Theophr. Sens. 59

'Eµ1TEOOKAij<; OE KUl 1TEpl TWV xpwµaTWV KUL OTL TO
µf.v AEVKOIJ TOV 7rvpo<;, TO OE µEA.av TOV VOUTO<;.
0224 (B94) Plut. Quaest. nat. 39

Cur aqua in summa parte alba, in fundo vero nigra
spectatur? an quad profunditas nigredinis mater est, ut
quae solis radios prius quam ad earn descendant, obtundat
et labefactet? [ . . . ] Quad ipsum et Empedocles approbat:
et niger in fundo fluvii color exstat ab umbra
atque cavernosis itidem spectatur in antris.
552
E MPEDOCLES
D221 (< A57) Aristotle, On Sensation

[ . . . ] Empedocles says that the light coming from the sun
arrives in the intermediate space first before it reaches
eyesight or arrives on the earth [ . . . ] .
Colors (D222-D224)
D222 (A92) Aetius
Empedocles asserted that color is what is adapted to the
passages of sight. There are four, the same number as the
elements: white, black, red, and yellow.
D223 (A69a) Theophrastus, On Sensations

Empedocles also [scil. speaks] about colors and [scil. says]
that white belongs to fire, black to water.
D224 (B94) Plutarch, Natural Questions

Why is water seen to be white near the surface but black
at the bottom? Is it because the depth is a source of black
ness, so that it blunts and weakens the rays of the sun
before they reach down to it? [ . . . ] This is the very opinion
that Empedocles too approves:
And the black color at the bottom of a river derives
from the shadow
And is seen in the same way in hollow cavems. 1
1 The text is known only from this Latin translation.
553
Mirrors (D225)
0225 (A88) Aet. 4. 14. l (Stob.) [ 1TEpt Ka'T01T'TptKWIJ eµ,

<fi a<TEWIJ]
'Ep,1TE8oKAijc; Ka'T' a?Toppoiac; 'TU<; <TVIJL<T'Taµ,f.vac; P,EIJ
E1Tt Tijc; em<fiavEiac; 'TOV Ka'T01T'Tpov, 1TLAovµ,f.vac; 8' V1TO
'TDV EKKpwoµ,f.vov EK Tov KaT01TTpov 1Tvpw8ovc; Kat Tov
1TpoKEtp,Evov dEpa, Etc; ov <fif.pETat Ta pEvµ,aTa, <Tvµ,
P,ETa<fif.po1JToc;.
Hearing (D226-D228)
0226 (< A86, B99) Theophr. Sens. 9

[ . . . 0218] 'Tr,IJ 8' aKoY,v a?To 'TWIJ E�W0Ev 1 yivE<TOat
=
tji6<fiwv· ornv yap2 u?To Tijc; <fiwvijc; Kw710fi, Y,xE£v3 evToc;·

W<T1TEp yap Elvai Kw8wva 'TWIJ l<TWv4 1/xwv5 'Tr,IJ aKoY,v
�/) 1TpO<TayopEVEL <TapKLIJOIJ 0,0IJ' KLIJOVP,EVTJV6 8E 1Tai
ELIJ Tov df.pa 1Tpoc; Ta <TTEpEa Kat 1TOtE£v fixov [ . . . =
0229] .
1 f(J'W8€1J coni. Karsten 2 yap mss.: 0 a:ryp Diels: yap
<o aT,p> Kranz 3 Kw98f.v Tix€'i F: KWfJ8Ev Tix7i P: corr.
Schneider: KWr/8€t<; Tixfi coni. Diels 4 tCJ'wv] ECJ'W
Schneider: f(J'(u8€v et €tCJ'tovrwv coni. Diels 5 KwOwva nv'
eCJ'w Tixovvra coni. Diels 6 Kwovµev71<; et Kwovµ€vov
coni. Diels
0227 (A93) Aet. 4. 16. l (Ps.-Plut. ) (1TEpt aKoijc;]
554
E M PE D OCLE S
Mirrors (D225)
0225 (A88) Aetius
Empedocles: [scil. images in mirrors occur] by effluences
that collect on the surface of the mirror and condense
because of the fiery matter which is detached from the
mirror and carries off along with it the air lying before it,
toward which the effluences are borne.
Hearing (D226-D228)
0226 (< A86, B99) Theophrastus, On Sensations
[ . . . ] Hearing has its origin in external sounds: for when
ever it is shaken by a noise, it resonates inside. For the
organ of hearing, which he calls •a branch of flesh; is
like a bell producing the same resonances: once it is
shaken, it strikes the air against its solid walls and causes
the resonance.
0227 (A93) Aetius

Empedocles: hearing occurs when a breath falls against
555
7TV€Vf-laTO<; r4J xovSpwS€t, 07T€p cpYJU-LV et71prY,u-Oat EV

TO<; roil wro<; KwSwvo<; SiKYJV alwpovµ,€vov KaL TV7TTO
f-l€Vov.
D228 (B49) Plut. Quaest. conv. 720E
epeµ,vat'Y/'> coni. Nauck ayA.awmSo., mss., corr. Xylander
D229 (< A86) Theophr. Sens. 9

[ . . D226] ou-cpp71u-iv Se yiv€u-Oai rii ava7Tvofr Sio
. =
KaL µ,aAtU"Ta ou-cppaiV€U"0at TOVTOV<;, oi<; u-cp0Sporar71

TOV au-0µ,aTo<; r, KiVYJU"t<;' OU"f-lYJV Se 7TA€iU"TYJV a7To TWV
A€7TTWV KaL TWV Kovcpwv a7Topp{iv [ . . . D233]. =
D230 (A94) Aet. 4.17.2 (Ps.-Plut.) [7r€pt ou-cppfiu-€w<;]

'Ef-l7T€SOKAT,<; Tat<; ava7Tvoat<; Tat<; a7To TOV 7TV€Vf-lOVO<;
U"VV€UTKpiv€u-Oat TYJV oSµ,fiv· OTav yovv r, ava7TVOYJ
f3ap€ta yiv71rni, Kara rpaxvr71ra µ,iJ u-vvaiu-Oav€a-Oai,
W'> E7TL rwv pwµ,an�oµ,f.vwv.
D231 (B 102) Theophr. Sens. 22

©S€ µ,ev oliv 7TVotii'> T€ A€Aoyxarrt 7Tavra KaL
ou-µ,wv.
1 7TVOfj<> mss., corr. Stephanus
556
EMPE DOCLE S
the cartilaginous part of which he says that, hanging sus

pended inside the ear, it oscillates and is struck like a bell.
D228 (B49) Plutarch, Table Talk

Of the lonely, blind-eyed night . . 1 .
1 Plutarch cites this expression in the course of a discussion

on the possibility of hearing at night, when seeing is impossible.
It is possible, but not certain, that the context in Empedocles was
the same.
D229 ( < A86) Theophrastus, On Sensations
[ . . . ] Smelling comes about by respiration: that is why
those people have a more highly developed sense of smell
whose movement of breathing is more vigorous; as for the
odor, the strongest one emanates from fine and light bod
ies [ . . . ] .
D230 (A94) Aetius

Empedocles: odor penetrates together with the inhala
tions due to the lungs: so that when inhalation becomes
labored, there is no accompanying perception because of
its roughness, as is the case with people who suffer from
the flu.
D231 (B l02) Theophrastus, On Sensations

Thus all things have received a share of breath
and of odors.
557
0232 (BlOl) Plut. Curios. 11 520F et Quaest. nat. 23

917E (v. l); Ps.-Alex. Probl. 4. 102, p. 22.7 (v. 2)
KEpµ,arn. ()'Y)pEtWll µ,eX.ewv µ,vKrf',puw epevvwv
- u u ouu' a7TEAEt7TE 7ToSwv a7TaAfj 7TEpt 7Totq.
hos duo versus separatim transmissos Diels collocavit sed
dubitavit num continui fuerint 1 Kepµ,ara Anon. Comm. in
Plat. Theat., CPF 1/1 p. 145: repµ,ara Plut. 520E : 1TeA.µ,ara
Emperius: KAeµ,µ,ara Plut. 917E , Est. 145, u y: Koµ,µ,ara Plut.
917B : Keµ,µ,ara Plut. 917E 0 A.exewv Karsten
2 < 'wov8' > ante omr' rest. Diels w<; Alex., corr. Nauck
1TOAwv coni. Usener
0233 (< A86) Theophr. Sens. 9

[ . . . 0229] 7TEp'i SE YEVCTEW<; Ka'i acpf',c; ov Swpt,ETat
=
Ka8' iKarepav1 ovn 7Twc; ovre Si' &, yiyvovrai, 7TA7,v ro

KOtVOV OTt r<f> evapµ,onEtv TOt<; 7TOpoic;2 a'tu8'Y)CTl8 E<TTtV
[ . . . 0235].
=
1 eKarepav Schneider: irepav mss. 2 rip <TVvapµ,6rrELv

rov<; 1Topov<; F et (nisi quod ro habet) P, corr. Diels
0234 ( < A94) Arist. Sens. 4 44la3-6

Yi µ,Ev ovv TOV vSaroc; cpvuic; /3ovAEmt axvµ,oc; Elvat.
avayK'Y} o' r} Ell avT<f> TO v8wp EXEtv Ta YEll'YJ TWV xv
µ,wv avalcr8'Y)Ta 8ia µ,ipKOT'Y)Ta, Ka8a7TEp 'Eµ,7TEOOKAf',c;
cp'Y)CTtv [ . . . Rl8].
=
558
E M PE D O C L E S
0232 ( B lOl) Plutarch, On Curiosity and Natural Ques

tions; Ps.-Alexander, Problems
[scil. a dog] Seeking with its nostrils the bits of
the limbs of wild beasts
. . . that they have left behind from their paws
on the tender grass 1
1 The two lines of this fragment are transmitted indepen
dently.

0233 ( < A86) Theophrastus, On Sensations
[ . . . ] As for taste and touch, he does not define each one
separately, nor does he explain in what way or by what
cause they occur, except for the feature they share that
perception is due to the adaptation of the passages [ . . . ] .
0234 ( < A94) Aristotle, O n Sensation

Water tends by nature to be tasteless. But it is necessary
either that water have within itself the [scil. different]
kinds of flavors in a form that is imperceptible because of
their smallness, as Empedocles says [ . . . Rl8] .
=
559
D235 ( < A86) Theophr. Sens. 9

[ . . . D233] i]8e<T0ai 8€ TOl<; oµoioir; Kara (Ta> TE 1
=
µ6pia Kai r�v Kpa<Tiv, 'AmrEZ<TOai 8€ roZr; Evavrioir;

[ . . . D237] .
=
1 Kara <ra> rE Philippson, Kara ra <TroixEia coni. Diels
D236 (A95) Aet.

a 4.9.15 (Stob.) ['lTEpt al<TBfi<TEW<; Kat al<T8'17TWV Kat Et
a'A.'Y/(JEZr; at at<T01)<TEL<;]
'Eµ1Te8oKA:ijr; Ta<; T,8ovar; yivE<TOai TOl<; µev oµoioir;,1
Kara 8€ TO EAAEl'lTOV ?Tpor; T�V ava?T'A.fipw<TLV, W<TTE r<fi
EAAEt7TOVTl ii ope(ir; TOV oµoiov· Ta<; 8' a'A.Y'Y/86var; TOl<;
EVaVTLol<;, fi'A.'A.orpiw<T0ai2 yap ?Tpor; a'A.'A.'Y/'A.a3 O<Ta 8ia
</>EpEl Kara TE r�v a-UyKpi<Tiv Kat r�v rwv <TroixEiwv
Kpa<Tw.
1 post oµ,oiotr; hab. mss. TWV oµ,oiwv, sec!. Karsten: (EK) TWV
oµ,oiwv Meineke 2 1} aA.A.orpt0v<T8ai ms., corr. Meineke
3 aA.A.a ms., corr. Karsten
b 5.28. l (Ps.-Plut. ) [1To0Ev at opE(Elr; yivovrai TOl<;

'c[>oir; Kat at T,8ovai]
'Eµ7Te8oK'A.ijr; Ta<; µev opE(El<; yivE<TOai TOl<; 'c[>oir;
Kara Ta<; EAAEtijJEL<; TWV a1TOTEAOVVTWV EKa<TTOV <TTOl-
560
E M PE D O C L E S

[ . . ] The sensation of pleasure is caused by what is similar,
.
in terms of parts 1 and their mixture, that of pain by con

traries [. . . J .
1 Meaning uncertain. Diels suggests reading 'elements' in
stead of 'parts.'
D236 (A95) Aetius

a
Empedocles: pleasures occur by what is similar, as a result

of a lack, for what would fill it, so that the desire, in what
has the lack, is for what is similar. Pains come about by
contraries; for all things that differ with regard to the mix
ture and the blending of the elements are alien to one
another.
b
Empedocles: desires occur in animals as a result of a lack
of the elements that fill each of them, pleasures from what
561
XEiwv, ras 8€ �8ovas Et olKEiov Kara ra<; rwv <rvy

yEvwv KaL oµ,oiwv KpU<TEL<;, 1 Ta<; 8€ oxA.7/<rEt<; KaL Ta<;
«l>qry86va<; Et avotKEiov>. 2
1 VypoV Kal rd� rWv KtvSVvwv KaL Oµ,olwv Ktv'l} o-ets mss.,
corr. Diels 2 suppl. Diels
Thought (D237-D244)
D237 (< A86) Theophr. Sens. 9-1 1

[ . . . D233] w<ravrw<; 8 € A.eyEt Kat 7TEpt <f>pov'lj<rEw<;
=
Kat ayvoia<;. [ 10] TO µ,ev yap <f>povE'iv Eivai TOt<; oµ,ofot<;,

TO 8' ayvoe'iv TOt<; avoµ,oiot<;, W<; r, TaVTOJJ r, 7Tapa7TA'lj
<TWJJ ov rfi al<r()'lj<TEt rT]v <f>p6vri<riv. 8iapi()p.,YJ<raµ,Evo<;
yap w<; lKa<rrov EKa<TT aiµ,an µ,aA.i<rrn
=
<f>povE'iv· f.v rovrqi yap µ,aA.i<rrn KeKpa<r()ai e<rri1 ra

<rroixE'ia rwv µ,Epwv.
[11] o<rot<; µ,f.v ol'!v t<Ta KaL 7Tapa7TA'lj<ria µ,eµ,iKTat Kat
µ,T] Sia 7TOAAOV µ,ri8' al'! fLtKpa µ,ri8' V7TEp/3at..A ovrn ref>
µEye(Jei, rovrov<> <f>poviµ,wrarov<> Eivai Kai Kara ra<>
al<T()'lj<TEL<; aKpt/3E<TTUTOV<;, Kara A.6yov 8€ KaL TOV<;
EYYVTUTW TOVTWJJ, O<TOt<; 8' f.vavriw<;, a<f>poVE<TTUTOV<;.
KaL cbv /}.,EJJ µ,ava KaL apata KEtTat Ta <TTOtXEta, VW
()pov<; Kat f.m7T6vov<;· &v 8€ 7TVKva Kat Kara µ,iKpa
n()pav<rµ,eva, TOV<; 8€ TOWVTOV<; otew<; <f>epoµ,evov<;2
1 ecrrt secl. Mullach: 7Tavra coni. Usener
562
E MPEDOCLES
i s appropriate as a result o f the mixtures o f things that are

akin and similar, and displeasures and <pains out of what
is inappropriate>.
Thought (D237-D244)
[ . . . ] [ 10] He speaks in the same way about thinking and
ignorance. For one thinks by means of what is similar,
while one does not know because of what is dissimilar,
since for him thinking is either identical with perception
or very similar to it. For after having indicated by means
of an enumeration that we know each thing by the same,
he adds at the end: [ . . D24 1 ] . This is why it is by means
. =
of the blood that one thinks best; for, among the parts [ scil.
of the body] , it is in this one that the elements can achieve
the best mixture.
[ 1 1 ] So the people in whom they are mixed in equal quan
tity, in a homogeneous manner and without large dispari
ties, when moreover they are neither small nor too big,
these are the ones who think the best and are most precise
in the use of the senses, and in the same way, proportion
ally, those who are closest to these conditions; while those
who are in the opposite condition are the ones who think
least well: those in whom the elements are rarefied and
loosely dispersed are sluggish and laborious; while those
in whom the elements are dense and crowded closely to
gether get carried away quickly and launch themselves
2 otiw; <f>epoµivov<; Wimmer: otEt<; <f>epoµivov<; F: otEt>

Kat <f>epoµevov<; P
563
Kat 7TOAAots-3 E7Tt{3aA.A.oµevovs- oA.iya E7Tt'TEAEtV Sia TY,v

otV'TTJTa rijs- 'TOV aiµarn s- rf>opik ois- 8€ Ka8' EV 'Tt
µ6piov ii µecrri Kpacris- EU"'Tt, TaV'TYJ crorf>ovs- EKaU"'TOVS
eivai· 8io 'TOVS- µev pfiTopas- aya8ovs-, 'TOVS- 8€ TEXVL
TaS-, WS- 'TOtS- µev EV Tats- xepa-£, 'TOtS- 8€ EV Tfj yAW'T'TYJ
TY,v Kpa<rtv oiicrav· oµoiws- 8' exeiv Kat Ka'TU 'TUS- aA
A.as- 8vvaµeis- [ . . . R25] .
=
3 ?ToA.A.a mss., corr. Wimmer
0238 Aet . 4.5.8 et 12 (Ps.-Plut., Stob.) [Ti To T7js- iJrox7is

ijyeµoviKov Kat €v Ttvi €a-Tiv]
a (A97)
b (< A96)
[ . . . ] 'Eµ7re8oKA.7js- [ . . . ] rnvTov vovv Kat iJroxfiv1 [ . . . ] .
1 vovv . . . lfrox'1v Diels: vov<; . . . lfroxTi mss.
0239 (< A30) Ps.-Plut. Strom. 10 = Eus. PE 1.8.10

[ . . . 0134c] TO 8€ ijyeµoviKov ovTe €v Ke</>aA.fi ovTe
=
EV OwpaKt, aH' EV aiµan· o8ev Ka8' 0 'Tt llv µepos- 'TOV

crwµaTos- 7TAefovl ij 7Tape<r7Tapµevov2 TO ijyqwvtKOV,
OtETat Ka'T' EKetVO 7TpOTEpe'iv 'TOVS- av8pw7TOVS- .
l ?TA.e'iov ANY, om. BO 2 1Tape<r1Tapµevov AV: ?Tap-

e<r?Ta<rµevov B: 1Tapa<r?Ta<rµevo11 ON
564
EMPEDOCLES
upon many projects but complete only few o f them be

cause of the rapidity of the motion of their blood. And
those in whom the mixture is moderate in a specific limb
are proficient in that regard: it is for this reason that some
people are good orators, others artisans, since the latter
have the mixture in their hands, the former in their tongue.
And the same applies to the other talents.
0238 Aetius
a (A97)
Empedocles: it [scil. the directing organ of the soul is lo

cated] in the composition of the blood.
b (< A96)
[ . . . ] Empedocles [ . . . ]: the intellect and the soul are the
same thing [ . . . ] .
0239 (< A30) Ps.-Plutarch, Stromata Eusebius, Evan

=
gelical Preparation
[ . . . ] The directing organ is neither in the head nor in the
chest, but in the blood; so that he thinks that men excel in
whatever part of the body the directing organ is more dis
seminated.
565
D240 (B l05) Porph. in Stob. 1 .49.53

aiµ,aro<; EV 7TEAa:ye<TCTt rdJpaµ,µ,ev77 avrd)opov
ro<;,
rfj TE VO'f'Jf"a µ,aAi<TTa KtKA-r/CTKETat av{)ponrotCTtlJ•
aiµ,a yap av{)pw7TOt<; 7TEptKapSi6v ecrn v677µ,a.
1 rdJpaµ,µ,f.vri Grotius (ad Kpa8iri referens): rerpaµ,µ,f.va

mss. avrdJop6vro<> Scaliger: avrd}pwvro<> FP1 : avn8opwv-
ro<; P 2 2 KLKA1/crKETai mss.: KVKAtCTKETaL Heeren
D241 (B 107) Theophr. Sens. 10

EK TOVTWV <yap> 7Tavra 7TE7T1,yacrw apµ,ocr(Jlvra
Kat TOVTOL<; <f>povEoVCTL Kat r)Son' -r}S' aviwvrai.
1 <yap > Karsten: lacunam 14 litt. P: om. (in mrg. '1/rEL) F
2 ij8ovrai Kat PF. corr. Karsten
D242 (B l03) Simpl. In Phys., p. 331 . 12
o1'v DE: om. F
D243 (B 106) Arist. Metaph. I'5 1009bl8-19 (et al. )

7Tp0<; 7Tapeov yap µ,fin<; Mterai av8pw7TOLCTW.
df.tErnt E ' , Arist. An. 427a23 CW: evavtETai AbJE 2 , An. E 1 :

avtErnL An. SU: 8etErnL An. X 1
566
E MPEDOCLES
D240 (B l05) Porphyry i n Stobaeus, Anthology

[scil. probably: the heart] Nourished in the seas of
back-springing blood,
Where above all is located what humans call
thought:
For the blood around the heart is for humans
their thought.
D24 1 (B l07) Theophrastus, On Sensations

< For> it is out of these [i.e. the elements] that all
things are adjusted and assembled,
And it is by them that they think and feel plea
sure and pain.
D242 (B l03) Simplicius, Commentary on Aristotle's

Physics
It is in this way that, by the will of Fortune, all
things think.
D243 ( B 106) Aristotle, Metaphysics

For it is with regard to what is present that
intelligence (metis) grows in humans.
567
0244 (B l08)
a Arist. Metaph. r5 1009b20-21 (et al. )
OCTCTOV <T' > aAAo'ioi f.1-ETEcf>vv, T6uov ap ucf>iuw
ale£
Kat TO cf>pove'iv aAAol:a 7rapt<TTaTai - v v I - -
1 <r' > Stein: <y' > Sturz: <8' > Diels 2 ro <f>povE'iv mss.:
<f>poveEiv Karsten 7Tapi<narai Arist. An. 427a25: 7Tapi-
<naro Arist. Metaph.
b Philop. In An., p. 486.13-15

0 yap 'Eµ1Te8oKAf/<; TU<; 8iacf>opa<; TWV oveipaTWV AE
ywv cPTJ<TLV on EK TWV µeO' Tiµipav evepyTJµaTwv ai
VVKTeptvat ylvovTai cf>avTauiai· TaVTTJV 8€ TY,v <f>avTa
uiav <f>p6VTJCTW KUA€L ev Ol<; <f>TJCTW [ . . . 244a] .
=
Plants (D245-D256)
0245 (< A70) Aet. 5.26.4 (Ps.-Plut.; cf. Ps.-Gal.) [1Tw<;

TJvt�e'Y/ Ta <f>vra Ka£ €l 'q>a]
'Eµ1Te8oKAf/<; [ . . . 0150] 8ia 8€ <TVf.1-f.1-€Tplav1 TY)<;
=
Kpauew<; TOV TOV app€VO<; Kat TOV B�AEO<; 1T€pilxew

Aoyov· avt€u0ai 8' a1To2 TOV ev Tii Yii Oepµov 8iaipo
µivov,3 W<TT€ yf)<; €tvai f.1-EP'Y/· Ka0a1Tep Kat TU €µf3pva
TU ev Tii ya<TTPL TY)<; µ�Tpa<; f.1-EP'Y/" TOV<; 8€ Kap1TOV<;
1TEpiTT€Vf.1-UTa4 €tvai Tov5 ev TOL<; </>VTOL<; v8aTO<; Kat 1TV
p6r;· Kat Ta µev EAAt1TE<; f-xovra TO vyp6v, etiKµa,oµi-
568
EMPE DOCLE S
D244 (B l08)
a Aristotle, Metaphysics
And to the extent that what they are becomes
different, to the same extent each time
It happens to them also to think (phronein)
different things . . .
h Philoponus, Commentary on Aristotle's On the Soul

Empedocles, speaking about the differences among
dreams, says that nocturnal mental images come about
from daytime activities. He calls this mental image
'thought' (phronesis) when he says, [ . . . D244a] .
=
See also R25
Plants (D245-D256)
D245 ( < A 70) Aetius
Empedocles: [ . . . ] and because of the equilibria of their
mixture, they [i.e. trees] include the principle of the male
and that of the female. They grow from the heat in the
earth that separates, so that they are parts of the earth, just
as embryos in the belly are parts of the womb. As for fruits,
they are excesses ofwater and fire in the plants. Those that
lack moisture due to its evaporation during the summer
1 ITTJµ,µ,eTpta<; m ss . : corr. Diels 2 V7TO Gal.

3 oiaipoµ,evov Bemardakis: oiaipovµ,ivov MIT: apawµ,ivov
m: 8iaip6µ,eva Diels 4 7TepiTTwµ,aTa Gal. : 7TEpinwµ,aTa
Plut. 5 Tov om. Plut.
569
vov aVTOV T<{i (JEpEt, cf>v'J...A oppoEtV, Ta OE 7TAEtov6 7Tapa

µevHv, W<J7TEp ETrL Tfj<; oacf>VYJ<; Kat Tfj<; EAata<; Kat TOV
cf>oivtKO<;' Ta<; 8€ oiacf>opa<; TWV xvµwv 7TapaA.A.aya<;
Tfj<; <yfi<>>7 7TOAvµEpEia<; Kat Twv c/>vTwv8 yivEcr8ai, 8ia
cf>6pov<;9 EAKOVTwv10 Ta<; U7TO TOV Tpecf>ovro<;11 oµotoµE
peia<;, W<J7TEp E7Tt TWV aµ7TEAWV' ov yap ai Oiacf>opat
TOVTWV XPYJ<YTOV Tov12 olvov 7TOtoV<rtv, &.A.A.' ai TOV TpE
cf>ovTo<;13 €8acf>ov<;.
6 7TAEtova mss., corr. Wyttenbach 7 <yij<;> Diels
B cpvrwv Gal.: xvµ,wv m: alriwv MIT 9 oiacpopov<;
Bergk: oiacpopa<; mss. 10 EAKovrwv Gal.: iixovrwv mss.
11 rpl.cpovro<; II: rpl.cpw-Oai M 12 XP"f/U'TtKOV mss.,
corr. Diels 13 EK rov rpl.cpeU'(Jai mss., corr. Wyttenbach
D246 (A70) Plut. Quaest. conv. 6.2.2 688A

TY]pe'irai OE rot<; µ€v cf>vro'i<; &.vaicr81/Tw<; EK TOV 7TEpt
exovTo<;, W<; cf>YJ<rtV 'Eµ7Te8oKAfj<;, vopevoµevot<; TO
7rp6crcf>opov [ . . . ] .
D247 ( > A73) Theophr. G P 1 .21.5

OVTW yap ev8v<; KUL Ti]v cf>vcrtv YEVVUV W<; V7TO µ€v TOV
oµoiov cf>8Hpoµevwv Ota Ti]v V7TEpf3oA.i]v, V7TO 8€ TOV
ivavTiov <rcp,oµevwv olov evKpacria<; TtvO<; yivoµEVYJ<;,
w<r7Tep Kat 'EµTre8oKAfi<> A.€yei 7TEpt Twv 'cfiwv· Ta yap
V7TEp7Tvpa Ti]v cf>vcrtv ayeiv Et<; TO vyp6v.
570
E M PE D O C L E S
lose their leaves, but most of them keep them, as in the

case of the laurel, olive, and palm. The differences among
the juices come about from the variations of the numerous
parts <of the earth> and of the plants, which extract from
what nourishes them different similar parts, as in the case
of vines. For it is not the differences among these that
make wine good, but those of the soil that nourishes them.
0246 (A70) Plutarch, Table Talk

As for plants [scil. in contrast with human beings], their
[scil. nature] is preserved because, without there being
perception, they draw from their environment, as Em
pedocles says, the water that they need [ . . . ] .
0247 ( > A73) Theophrastus, Causes of Plants

Thus nature generates them [i.e. plants] directly, as though
they perished by the similar through an excess and were
preserved by the contrary because of a certain good mix
ture, as Empedocles says about hving beings: that nature
leads those with too much fire toward moisture.
571
0248 (cf. ad B77) Plut. Quaest. conv. 3.2.2 649D

EVWt µev oilv oµaAOTrJTt Kpaa-ew<; ofovTat 7Tapaµevetv
To cf>v'A.Aov· 'Eµ7TeOoKAij> 8€ 7rpoc;; ToVT<fJ Kai 7Topwv
Ttva <FVµµeTpiav alniiTat1 TETayµevw<; KaL oµaAw<;
T�V Tpocf>�v OttEVTWV wa-T' apKOVVTW<;2 f.mppel,v. TOL<;
Oe cf>v'A.A.opoova-tv OVK EG'Tt Ota µavOTTJTa TWV avw KaL
G'TEVOT7JTa TWV KaTw 7TOpwv, OTav oi µev µ� E7Tt7TEµ-
7TWG'tv oi Oe <µ�>3 cf>vAaTTWG'tv aAA' 0Atyov4 Aa{3ovTE<;
a8povv5 EKXEWG'tV, WG'7TEp EV av8'1jpot<; TtG'LV ovx oµa
AOL<;" Ta o' v8pev6µev' aEL T�V Tpocf>�v OtapKij6 KaL
a-VµµeTpov aVTEXEt, KaL 7Tapaµevet ay'1jpw KaL x'A.oepa.
1 aiiirai mss., corr. Aldus
2 wa-re <rapKovvrwv mss., corr. Xylander
3 <µ,�> Vulcobius 4 o>.. iy71v coni. Wyttenbach
5 0.8povv A.af36vre<; mss., transp. Reiske
6 8iapi<i; gy: 8iapdi T
0249 (cf. ad B79) Arist. GA 1.23 73lal-6

f.v 8€ To'ic;; cf>vTo'ic;; µeµtyµevat aVTat ai ovvaµet<; eta-t,
KaL OV Kexwpta-rat TO ()ij'A.v TOV appevo<;, Oto KaL yevvi/.
avTa it aVTWV, KaL 7rpoierat ov yov�v &.A.A.a KVYJµa Ta
Ka'A.ovµeva a-7repµara. Kai Towo Ka'A.wc;; A.eyet 'Eµ7Te
OoKA.ijc;; 7Tot'1ja-ac;; · [ 0254] . To Te yap c;iov Kvriµa ia-n
=
[. . .J .
572
E MPE DOCLE S
0248 (cf. ad B77) Plutarch, Table Talk

Some people think that leaves persist because of the regu
larity of the mixture. But Empedocles also attributes the
cause to a certain adaptation of the passages that permit
nourishment to enter in an orderly and regular manner, so
that it arrives in sufficient quantity. But this is not possi
ble for deciduous trees, because the upper passages are
loose and the lower ones are tight, when the latter do not
send it up and the former <do not> keep it, but having
received only a little they release it in abundance, as hap
pens with some flowerbeds that present irregularities. But
plants that are always well watered with a sufficient and
adapted nourishment persist, so that they endure without
getting old and remain green.1
1 Or: "But plants that are always well watered always conseive
a sufficient and adapted nourishment and endure . . . "
0249 (cf. ad B79) Aristotle, Generation of Animals

In plants, these powers [scil. the two sexes] are mingled
and the female is not separated from the male; this is why
they generate by themselves and emit not a generative
seed but a fetus, which people call the kernels. And this,
Empedocles says it well in his poem: [ . 0254]. For
. . =
the egg is a fetus [ . . . ] .
573
EARLY G R E E K P H I LO S O P H Y V
D250 (cf. A70) Nie. Dam. Plant., ed. Drossaart Lulofs

a 1 .3, p. 127(cf. Ps.-Arist. Plant. 1 . 1 8 15al5-2 1 )
[ • . . . l ,) l...c .) �JolW J (,)"_;..,C.1...S.il L.l
] i;:iJ_, t...c. _, I..._,.. ·� ..::.l;.il
• . [ ] .� .w"\.j)J •_;fi� ,) �.) �JolW L.l_,
.
h p. 449.66--451.2
' 1 !l O'lll1 ll o':>:iw :iKiw :i�':>1 .m::ipJ1 o'i:ir o :i ':> lll ' lll n'J' O''iPi [. . .]
. in' o'::i1111� :i::ipJ:i1 i:ir:iw i�K
c 1 . 10, p. 129 (cf. Ps.-Arist. Plant. 1 . 1 815bl6-l 7)

.l..,i.iJ )\ic ..::.l;.il
. l ,) I _,.=.) �l fa:lJJ ��J U"_;_,c.I...&\ L.l.9
d 1.47, p. 141
UiWI ·�I wY \,;,,, I .) �_,:; 'i Jl_,.bll �I wl <\J,! ..,,! �JolW J _,.,. J!_,
J.,...Y I . 1 :i.:. yY I •.l! c} .\.;! <<fa> L. �-' _;j;.l l •.?.- w.- � W)
.wts...1 1 � ..cl� �WI_, �I_,
<..,ii > Drossaart Lulofs
e 57, p. 221
�_,:; J..S W! �Li µ1_, �_,:; ..::.il,Ul l wl y_,....l �Ji+-\ J_,! wfa. 1�_,
.wl_� I
574
EMPE DOCLE S
0250 (cf. A70) Nicolaus of Damascus, On Plants

a
Now, Anaxagoras and Empedocles assert that plants have

desire and sensation, pain and pleasure, [ . . . ] and Em
pedocles asserts that their males and females are mingled
together.
b
[ . . . ] Empedocles allowed that they have males and fe
males, and because he had observed that all of them bear
fruit, he declared that the males and females were com
bined together.
Anaxagoras, Empedocles and Democritus maintained that

plants possess reason and understanding.
d
Empedocles was right when he said, "Tall trees do not
bring forth young," because what sprouts does so from a
part of the seed only, and <the remainder> becomes first
the nutriment of the root and the cause, and the sprout is
moved on the spot.
For that reason [scil. that animals are superior to plants]

Empedocles' statement is correct, that the plants were
generated when the world was incomplete, and when it
was perfected, animals were generated. 1
1 Texts a, c, d (modified), and e (modified) translated by H. J.
Drossaart Lulofs, b by Elisa Coda.
575
D251 (B77) Plut. Quaest. conv. 3.2.2 649C

. . . eµ7TeS6cf>vA>.. o v . .
cf. app. ad D253
D252 (cf. ad B78) Theophr. CP 1 . 13 .2
cf. app. ad D253
D253 (B78) Theophr. CP 1 . 13.2

Kap7TWV acf>OovtT/<Tt Kar' T,epa ml.vr' Eviavr6v
ex €µi1re86cpv>..Ao v (D251 ) et EJ.L11"E06Kap7ra (D252) finxit

Karsten versum 8€v8pea 8' EJ.L7rE06cpv>.. A. a Kat EJ.L11"E06Kap7ra
TE8i,A.ei quod Diels (qui corr. Te8T,A.ev) ante hunc versum prae
flXit Kap7rwv] µT,A.wv Karsten KaTT,pa mss., corr.
Sturz: KaTi,pea Scaliger: KaTi,opa Lobeck
D254 (B79) Theophr. CP 1 .7.l (et al. )

OVTW 8' ci_,ornKEt µaKpa 8ev8pea 7rpWTOV e>.. a ta<;.
µaKpa Theophr. , Arist. GA 73la5 Z: J.LLKpa Arist. PSY
D255 (B80) Plut. Quaest. conv. 5.8.2 683D

OVVEKEV cnptyovot TE <Tt8ai Ka� V7Tepcf>>.. o ia µfj>.. a
576
E MPEDOCLES

. . with abiding foliage . . .
.
0252 (cf. ad B78) Theophrastus, Causes of Plants

. . with abiding fruits . . .
.
0253 (B78) Theophrastus, Causes of Plants

With abundances of fruits for the whole year
because of the air
0254 (B79) Aristotle, Generation of Animals

Thus the talF trees lay their eggs, olives, first.
1 'Small' is also transmitted.
0255 (BBO) Plutarch, Table Talk

That is why pomegranate trees produce late and
their fruit is thick-skinned1
1 Or: "that is why late-born pomegranate trees and thick
skinned apples."
577
0256 (B81) Plut. Quaest. nat. 2 912C

oivo.. a?To cf>'Aowv 1TEAETat CTa1TEV EV fvAC/) vSwp.
a?To] v7To Xylander
0257 (BllO) (Ps.-?) Hipp. Haer. 7.29.26 (et al. )

e l yap KEV ucf>' a8wfiuiv V1TO 1Tpa?Tt8ECTCTtv
epetCTa'>
evµevEW'> Ka8apfiuw E1T01TTEVCT'[/'> µeAEr'[/CTtv,
TaVTa TE CTOt µa'Aa 1TUVTa St' aiwvo ..
?TapECTOVTat,
a'A'Aa TE 1TOAA' a?TO Twv8' EKTi,CTeat· avrO. yO.p
avfet
5 ravr' el .. i,()o., EKaCTTOV, 01T'[/ cpVCTt'> ECTTtV
EK0..CTT<tJ.
el 8€ CTV y' a'A'Ao[wv E?Topefeat oia Kar' avSpa'>
µvp[a 8etA0. 1TEAOVTat a r' aµf3'AvvovCTt
µep[µva.,,
ii CT' acf>ap EKAEtl/JovCTt 1TEpt1TAoµevoto xpovoto
1 KEii <r<fi a8wfi<rtv Duncker-Schneidewin: Kat Ell <r</>a8ill'1J

<Ttllms.: Kat <ref>' a8wfi<rw Bollack
2 E7T07T'ffU<T'[I > Duncker-Schneidewin: E7T07TTEVH<; ms.
3 TE Duncker-Schneidewin: 8€ ms. 4 Twv8' EKT1)<reat
Diels: Twv8eKT .. 'YJTat ms.: Twv8e KT1)<reat Marcovich: TWV KE-
KT1)<reat Meineke 5 Eeo<; ms., corr. Miller
578
E M P E DO C L E S
D256 (B81 ) Plutarch, Natural Questions

Wine is water flowing from the bark and
putrefied in the wood.

D257 (Bl lO) (Ps.-?) Hippolytus, Refutation of all Here
sies
For if, leaning upon your firm organs of thought
(prapides),
With pure efforts you gaze upon them
benevolently,
They [i.e. the elements] will all be present to you
throughout your lifetime
And many other good things will come to you
from them. For these themselves
Are what makes each thing grow in one's 5
character, according to each person's nature.
But if you yourself covet different things, such
as those that among men are
Countless miseries that blunt their thoughts,
Certainly they will abandon you quickly, as the
time revolves,
6 crV ra).),' oiwv empegEL<; ms., corr. Duncker-Schneidewin

7 8ij>.. a ms., corr. Duncker-Schneidewin Ii. r' Diels: Ta
r' ms. µ,epiµ,va<; Duncker-Schneidewin: µ,epiµ,vai ms.
8 � <r' Meineke: <ri/ <> ms. 1TEpt1TAoµ,evow Miller: 1TEpi-
1TAoµ,evoi<; ms.
579
u<Pwv aiJTwv 7ro0€ovra q,Ct,"f/v E7rt yivvav

iKiuOai·
10 mfvm yO.p ZuOi <PPOV"f/O"W EX.EW Kat vwµ,aro<;
,,.
aiuav.
9 yevav ms., corr. Miller

10 vwµ,arn<; alcrav Sext. Emp. Adv. Math. 8.286 (vw.
N): yvwµ,aTO<Ttcrov Hipp. 7.29.24: yvwµ,'f/v t<T'f/V Hipp. 6.12.l
D258 (B5) Plut. Quaest. conv. 8.8. l 728E

[. . . = R45] turiyovuai q,pevor; a�.A' 07rEp e>.. auuwt
CTTE')'U<Tat Diels aAA.' 01TEp l EAA01TO<; Wytten-
bach Et<TW Diels, aCTCTOV Bollack
D259 (B32) Ps.-Arist. Lin. 972b29

tl>io l>e£ opOw<>t
8vw 8fo ap8pov dub. Diels coll. vers. Marciani Rotae

(articulis corwtat semper iunctura duobus)
580
E M PE D O C L E S
I n their desire to rejoin the race that i s theirs.

For know that all things feel (phronesis) and 10
have their share of thought (noema).

t. . .t1
1 Diels' much-emended text would mean 'to cover inside of
your voiceless breast.'
0259 (B32) Ps.-Aristotle, On Indivisible Lines

t. . .t1
1 Diels' doubtfully offered conjectural restoration would
mean 'the joint binds two.'
581
E MPEDOCLE S [31 DK]
Rl Arist.
a (A22) Poet. 1 1447bl 7-19
ovDEv DE Kow6v E<TTtv 'Oµ,r',pcp KaL 'Eµ,7reDoKAE'i 7rAi)v
TO µhpov, DlO TOV fLEV 7rOlYJTiiv DiKalOV KaAe'iv, TOV DE
rpvcrwA.6yov µ,O.Hov � 7rOLYJTr',v.
b (< Al) De poetis in Diog. Laert. 8.57

[. . .R5a] ev DE TqJ ITepL 7rOLYJTWV cPYJ<TLv [Arist. Frag.
=
70 Rose] on Kat 'Oµ,YJplKO<; o 'Eµ,7reDoKA7j<; KaL OELvo<;

7rEpL Ti)v rppa<rtv yEyovev, µ,eTarpopYJnKo<; TE &v KaL
TOl<; aAAOl<; TOl<; 7rEpl 7rOlYJTLKi)v E7rlTevyµ,a<rl xpwµ,e
vo•>.
c (< A25) Rhet. 3.5 1407a31-35

TpiTOv µ,i) aµ,rpL{36A.ol<;" TaVTa DE, av µ,i) TUVaVTia 7rpo
aip1jrnl, 07rEp 7rOLOV<Ttv oTav µ,ri(JEv fLEV EXW<Tl AEYELV,
582
E M PE DOCLE S
R
Rl Aristotle
a (A22) Poetics
Homer and Empedocles have nothing in common except
for the meter. That is why it is right to call the former a
poet and the other a natural philosopher rather than a
poet.
b ( < Al) On Poets

In his book On Poets, he [i.e. Aristotle] says that Emped
ocles was Homeric and possessed powerful diction, since
he was good at metaphors and used the other successful
poetic devices.
c ( < A25) Rhetoric

Thirdly [scil. good style avoids] ambiguities, unless one
deliberately chooses the opposite, which is what people do
583
7rpoi:nroiwvrai SE n A.€yeiv· oZ yap TowvToi Ev 7Toi'lj

<ni1 A.€yov<n TavTa, oiov 'Eµ,7T�OoKAfj<;.
I 7tpoaipfou Victorius, 7rpo<nroif,<rH Morelius
R2 Cic.
a ( < A25) De orat. 1.50.217
[ . ] dicantur ei1 quos physicos Graeci nominant idem
. .
poetae, quoniam Empedocles physicus egregium poema

fecerit.
I et ms., corr. Bake
b ( ;t: DK) Lael. 24

Agrigentium quidem doctum quemdam virum canninibus
Graecis vaticinatum ferunt, quae in rerum natura totoque
mundo constarent quaeque moverentur, ea contrahere
amicitiam, dissipare discordiam.
R3
a ( > A24) Quintil. Inst. or. 1 .4.4
[ . . . ] nee ignara philosophiae cum propter plurimos
in omnibus fere carminibus locos ex intima naturalium
quaestionum subtilitate repetitos, tum vel propter Empe
doclea in Graecis, Varronem ac Lucretium in Latinis, qui
praecepta sapientiae versibus tradiderunt.
584
E M PE DO C L E S
who have nothing to say but pretend to b e saying some

thing. People like this say these things in poetry, like Em
pedocles.
R2 Cicero
a ( < A25) On the Orator
[ . . . ] those people whom the Greeks call 'natural philoso
phers' (phusikoi) may be called poets too, since Empedo
cles, the natural philosopher, composed an outstanding
poem.
b ( � DK) On Friendship
They say that a certain learned man from Agrigentum sang
prophetically in Greek poems that friendship draws to
gether all the things that are at rest in nature and the
whole world and all the things that are in motion, and that
strife drives them apart.
R3
a ( > A24) Quintilian, Training in Oratory
[ . . ] Nor [scil. will the study of language and literature be
.
perfect] if it is ignorant of philosophy, not only because

there are many passages, in almost all poems, that are
based on recondite points of natural philosophy, but also
because of Empedocles among the Greeks as well as Varro
and Lucretius among the Latins, who have transmitted the
precepts of wisdom in verses.
585
h ( < A24) Lact. Div. inst. 2. 12.4

[ . . . ] Empedocles, quern nescias utrumne inter poetas an
inter philosophos numeres, quia de rerum natura versibus
scripsit ut aput Romanos Lucretius et Varro [ . . . ] .
R4 (ad B80) Plut. Quaest. conv. 5.8.2 683D-E

Ta OE µ:ijA.a Ka8' i}vnva Oiavoiav o <ro<f>oc; '{ndp<f>A.oia'
[cf. D255] 7Tpo<rEtp�Koi, Oia7TopE'iv, Kat µ,aA.i<rra Toil
avopo<; ov KaAA.iypa<f>iac; EVEKa TOt<; EV7TpO<TW7TOTUTOt<;
TWV Em8frwv, W<T7TEp av8YJpo'i<; xpwµ,a<rt, Ta 7Tpa
yµ,aTa yavovv Elw86To<;, &.A.A.' EKa<TTOV OV<Tla<; nvo<;
� OVVUfLEW<; o�A.wµ,a 7TOtOVVTO<;, olov 'aµ,</>ifJpoTYJV
x86va' [D20] TO Tfj i/roxii1 7TEptKELfLEVOV <rwµ,a, KaL 'vE
</>EAYJYEPErYJV' [Dl43] TOV af.pa KaL '7ToAvaiµ,aTov'
[Dl96] TO i,7Tap.
1 Ti,v t/roxi/v ms., corr. Tumebus
R5
a ( < Al) Diog. Laert. 8.57
'Apt<TTOTEAYJ<; o' EV Tfi> '5.o</>t<TTfj cf>YJU't [Frag. 65 Rose]
7TpWTOV 'Ep.,7TE00KAEa PYJTOptKY,v EVpE'iv, Z�vwva OE
OtaAEKTlK�V.
586
E MPEDOCLES
h ( < A24) Lactantius, Divine Institutions

[ . . . ] Empedocles, of whom one does not know whether
he should be counted among the poets or among the phi
losophers, since he wrote about the nature of things in
verses, like Lucretius and Varro among the Romans [ . . . ] .
R4 (ad B80) Plutarch, Table Talk

[Seil. for my part I said that] I did not know what the sage's
[scil. Empedocles'] intention was when he called apples
'thick-skinned' [ 0255], especially since that man did
=
not have the habit of prettifying things with extremely

fair-faced epithets like flowery colors, merely for the sake
of beautiful writing, but instead he used every expression
to indicate some essence or power, for example when he
calls the body that surrounds the soul 'man-enveloping
earth' [020] , the air 'cloud-gatherer' [0143] , and the
liver 'with much blood' [0 196] .
See also XEN. R28b

R5
a ( < Al) Aristotle in Diogenes Laertius
Aristotle says in his Sophist that Empedocles was the first
person to have discovered rhetoric, and Zeno dialectic.
587
b (Al9) Quintil. Inst. or. 3.1.8

nam primus post eos, quos poetae tradiderunt, movisse
aliqua circa rhetoricen Empedocles dicitur. artium autem
scriptores antiquissimi Corax et Tisias Siculi, quos in
secutus est vir eiusdem insulae Gorgias Leontinus, Empe
doclis, ut traditur, discipulus.
R6 (< A71 ) Hipp. Vet. med. 20

A.€yov(J't 0€ nvei; l7Jrpo'i Ka'i (}'OcPL(}'Tat w<> ovK ELYJ
ovvarov1 l7JrpiKT/v eloevai, O(}'TL'> µ,T/ oloev o ri E(}'TLV
av0pw1TO<; [ . . . ]. TELVEL re2 aVTOL(}'LV 0 A.6yo<; e<; cPLA0(}'0-
cPL7JV, Ka01foep 'Eµ,7TEOOKAE7]'> Yi aAAOL, ot 7TEp'i cPV(}'LO<;
yeypac/la(}'LV, et d.pxfi<> 0 TL e(}'TLV av0pw1To<;, Ka'i 07TW'>
eyevETO 1TpWTOV, Ka'i CJ1To0ev (}'VVE1TUYYJ · EYW OE TOVTO
µ,ev, o(}'a rw'i e'{p7Jrai Ti (}'o<Pt(}'Tfj Ti l7Jrp(f> Ti y€ypa1TTat
1Tep'i <f>v(}'LO'>, .ry(}'(}'OV voµ,i'w rfi l7JrpiKfj TEXVTI 1Tpo(}'
�Keiv Ti rfi ypa<f>iKfj, voµ,i'w OE 1Tep'i <f>v(}'Lo<; yvwvai n
(}'a<f>E<> ovoaµ,60ev aHoOev elvai Yi et L7]TptKfj<;.
1 SvvaTo<; Ktihlewein
588
E MPEDOCLES
b ( A l 9 ) Quintilian, Training i n Oratory

After those whose names the poets transmit, Empedocles
is said to have been the first person to make some begin
nings in rhetoric. But the most ancient authors of treatises
were the Sicilians Corax and Tisias, followed by a man of
the same island, Gorgias of Leontini, a disciple of Em
pedocles, according to tradition [cf. GORG. P5] .

R6 (< A71) Hippocrates, Ancient Medicine
Some doctors and experts (sophistai) say that it is impos
sible for anyone to know medicine who does not know
what a human being is [ . . . ] . But what they are talking
about belongs to philosophy (philosophie), like Empedo
cles and other people who have written about nature
what a human is from the beginning, how he came about
at first and what things he is constituted of. But as for me,
I think that whatever has been said or written by some
expert (sophistes) or doctor about nature belongs less to
the art of medicine than it does to that of painting [or: of
writing] , and I think that there is no other source than
medicine in order to have clear knowledge about nature
[= MED. T7b] .
589

An Aristophanic Parody of Empedocles'
Phylogenesis of Human Beings (R7)
R7 ( � DK) Plat. Symp. 189d5-7, 189e5-190a4, 190b5-

cl, 190c6-d4, 19la6-bl, 19lb5-d5
[AP.] OEL OE npwrov vµIis µafMv rYiv av8pw7TLVYJV </>v
aw Kat Ta 7Ta8..fiµara avrij<;. � yap 7TUAaL �µwv <f>v
O"l<; ovx avrYi �v 7/7TEp vVV, aH' a'A.Aoia. [ . . . ] [189e5]
E7TELTa o'A.ov �v EKUO"TOV TOV av8pw7TOV TO ElOo<;
O"rpoyyv'A.ov, VWTOV Kat 7TAEVpa<; KVKAq> exov, XELpa<;
OE rerrapa<; ElxE, Kat O"KEAYJ ra tO"a rat<; XEPO"LV, Kat
7TpOO"W7Ta ov' E7T' avxevi KVKAOTEpEl, oµoia 7TUVTYJ' KE
cpa!.. Yiv o' E7T, aµ</Jorepoi<; TOl<; 7TpOO"W7TOl<; EVaVTLOl<;
KELµevoi<; µiav, Kat J,ra rerrapa, Kat aloo£a Ovo, Kat
ra'A.A.a 7TUVTa W<; a7TO TOVTWV av Tl<; ELKUO"ElEV. [ . . . ]
[ 190b5] �v o�v rYiv lO"xvv OEiva Kat rYiv pwµ"f}v, Kat ra
cppov..fiµara µEya'A.a Elxov, E7TEXEtpYJO"av OE rot<; 8Eot<;
[ . . . ], Kat 8 A.eyEi ''OµYJpo<; 7TEpt 'E</>ia'A.rov rE Kat
''ilrov, 7TEpt EKELVWV A.eyerai, TO et<; TOV ovpavov ava
/3aO"LV E7TlXELpE'iv 7TOLEtv, w<; Em8YJO"oµevwv rot<; 8Eot<;.
[. . .] [190c6] µoyi<; oYi 0 ZEV<; Evvo..fiO"a<; AEYEL on
"ooKW µoi," €</JYJ, "exELv 11-YJxav..fiv, W<; <'iv EiEv TE av-
8pw7ToL1 Kat 7TaVO"aLVTO rij<; aKoAaO"ta<; aO"{)EVEO"TEpoi
yEvoµEVOl. VVV µEv yap aVTOV<;," e<f>YJ, "OiarEµw OtXa
EKaO"TOV, [ . . . ] Kat aµa µEv a0"8EvEO"TEPOl EO"OVTaL, aµa
OE XPYJO"Lµwnpoi �µ'iv Ola TO 7TAEtoV<; TOV api8µov
590
E MPEDOCLES

An Aristophanic Parody of Empedocles'
Phylogenesis of Human Beings (R7)
R7 ( # DK) Plato, Symposium
[Aristophanes:] First of all you must learn about human
nature and its vicissitudes. For long ago our nature was not
the same as it is now but was of a different sort. [ . . . ]
[189e5] then, the shape of every human being was com
pletely spherical, with the back and sides circular, and
every one had four arms, and legs equal in number to their
arms, and two faces, similar in every way, set upon a cylin
drical neck. There was a single head for the two faces
placed on opposite sides, four ears, two genitals, and all
the rest as one could guess from these. [ . . . ] [190b5] Their
strength and power were terrible, and they had extreme
ideas; they made an attempt upon the gods [ . . . ] and the
same story as what Homer says about Ephialtes and Otus
[Il. 5.385; Od. 1 1 . 305] is told about them, that they made
an attempt to mount to heaven in order to attack the gods.
[ . . . ] [ 190c6] Hardly had Zeus thought about it before he
said, "I think that I have found a plan by which humans
will become weaker and will stop their uncontrolled vio
lence but will continue to exist. I will cut each one in half,
[ . . . ] and in this way they will become not only weaker but
also more useful for us, since their number will be in-
1 av8pw'TT'O l mss., corr. Voegelin
591
yeyovEllUt' Kal f3aoioiwrat op()o£ E1Tl Ovo'iv U'KEAo'iv."

[ . . . ] [19la5] E1TEto T) ovv � t/Jv<rt<; oixa erµfi()YJ, 1To()ovv
EKaU'TOll TO i}µt<rv TO aVTOV <rvvf/EL,2 Kal 1TEpt{3aA.A.011-
TE<; Ta<; XEtpa<; Kal <rvµ1TAEKOµEVOt aAAf,Aot<;, Em{}v
µovvTE<; <rvµt/Jvvai, a1TE()llYJU'KOll V1TO Atµov Kal rij<;
UAAYJ<; apyia<; Ota TO µYJOEll E()EAEtll xwpl<; aHfiA.wv
1TOtEt11. [ . . . ] [19lb5] EAEY,<ra<; 8€ o ZEv<; aAAYJv µYJxavT]v
1TOpL,ETat, Kal µETaTL()YJU'tll avTWll Ta aL8o'ia EL<; TO
1Tpo<r()Ell--TEW<; yap Kal Tavra EKTO<; Eixov, Kal E'YEll
llWll Kal ETtKTOll OVK Et<; aA.A.fiA.ov<; aH' EL<; yijv, WU'1TEp
oi TErnyE<;-µETE()YJKE TE ovv ovTw avTwv Et<; To 1Tpo
<r()Ev Kal Ota TOVTWll TT]v 'YEllEU'tv3 Ell aAA fiA.ot<; E1TOLYJ
U'Ell, Ota TOV appEllO<; Ell Ti/> ()f,A.Et, Twv8E EllEKa, Zva Ell
Tfi <rvµ1TAoKfi aµa µev Et avT)p yvvatKl EllrVXOt, 'YEll-
11/i>Ell Kal yiyvotTO TO 'YEllO<;' aµa 8' Et KUl appYJll ap
pEvt, 1TAYJ<rµo11T] yovv yiyvotTo Tij<; <rvvov<ria<; Ka£
8ta1TaVOtllTO Kal E1Tl Ta lf.pya TPE1TOtllTO Kal TOV aAAov
{3iov EmµEAOtllTO. EU'Tt oT] oVv EK TOU'OV 0 lf.p w<; lf.µtjJv
TO<; aAAY,Aw ll TOl<; a11{)pw1TOt<; KUl Tij<; apxaia<; tPVU'EW<;
U'Vllaywyw<; Kal E1TtXEtpwv 1TOtij<rat �II EK 8vo'iv Kal
ta<ra<r()at TT]v tjJv<rw TT]v d11()pw1Ti11YJ11. lKa<rrn<; ovv
�µwv e<rnv dv()pw1Tov <rVµf30A.011, aTE TETµYJµEvo<;
WU'1TEp a/, l/JijTrat, et Ello<; ovo · 'YJTEl 8T] aEl TO aVTOV
lKa<rTo<; <rvµf30A.011.
2 �vvnei T: �vve'ivat B: de!. Rettig

3 yevv71<rw Vermehren
592
E MPEDOCLES
creased; and they will walk upright o n two legs." [ . . . ]

[ 19 la5] Then when their natural shape had been cut in
half, each half desired its other half and went after it, and
throwing their arms around one another and embracing
each other in their desire to coalesce, they were dying of
staivation and more generally of inactivity, since they did
not want to do anything separately from one another. [ . . . ]
[19lb5] Zeus took pity upon them and devised another
plan: he moved their genitals to the front-for until then
they had had these too on their outside, and they procre
ated and gave birth not on each other but on the earth,
like crickets. So in this way he moved them to their front
and made these the means for their procreation inside one
another, by the male inside the female, so that if a male
embraced a female, they would procreate and the species
would be reproduced; but if a male embraced a male,
there would at least be satisfaction and relief because of
the sexual union, and after they had finished they would
tum to their work and take care of the rest of their life. So
ever since then, sexual desire has been implanted in hu
man beings for one another; it reunites our ancient natural
shape and attempts to make one out of two and to heal
human nature. So each of us is a half of a human being,
since we have been cut in half like flat-fishes, made two
out of one. And each one is always seeking his missing half.
593
A Parallel with Heraclitus
See D78 and DOX. T4
Criticisms by Aristotle and the

First Peripatetics (R8-R25)
Comparison with Anaxagoras
See ANAXAG. D95e, R8, Rl5, R16, R23[35]; EMP.

D81, D84
The Elements Ought to Generate Each Other (R8)
R8 ( � DK)
a Arist. GC 1 . 1 315a3-19
'Eµ:rrEOOKAijc; µ,ev oiiv EotKEV evaVTta AEYEtV KUL 1Tpoc;
TU cpaivoµ,Eva Kal 1Tpoc; aVTOV UVTO<;. aµ,a µ,f.v yap ov
<Priaw frEpov et ETEpov yivE<rOai TWV <rTOtXEiwv ov
Oev, aHa Td.Ha mfvrn EK TOVTWV, aµ,a o' OTaV Elc; EV
<rvvayayy1 T�v a1Ta<rav cpv<riv 1TA�v Tov NEiKovc;, eK
TOV EVO<; yiyvE<rOat 1TaAtv EKa<rTOV' W<rT' et EVO<; TtVO<;
oijA.ov on Otacpopa'Lc; Tt<rt xwpi,oµ,evwv KUl 1Ta0E<rtV
E"fEVETO TO µ,ev vowp TO Oe 1TVp, Ka0a1TEp A.eyEt TOV fLEV
ifA.wv AEvKov Kai, 0Epµ,6v, T�v oe yijv f3apv Kai, <rKAYJ
p6v· acpatpovµ,evwv oiiv TOVTWV TWV Otacpopwv (El<rl
yap acpatpETaL yEvoµ,Evai YE) oijA.ov we; avayKYJ yivE
<rOai KUl yijv et vOaTO<; Kal vowp EK yijc;, oµ,oiwc; OE
Kal TWV aA.A.wv EKa<rTOV, ov TOTE µ,6vov aA.A.a Kal vVV,
594
E M P E DOCLE S
A Parallel with Heraclitus

See 0 78 and OOX. T4
Criticisms by Aristotle and the

First Peripatetics (R8-R25)
Comparison with Anaxagoras
See ANAXAG. 095e, R8, R15, R 16, R23[35]; EMP.
081, 084
The Elements Ought to Generate Each Other (RB)

R8 ( � DK)
a Aristotle, On Generation and Corruption
Thus Empedocles seems to contradict both the phenom
ena and himself. For at the same time as he says that none
of the elements can come about from another one but that
all other things come about from these, he also says, when
he collects all of nature except for Strife into one unity,
that each thing comes about once again from the one [cf.
075] ; so that it is manifest that it is out of some one entity
(things separating by virtue of certain differences and af
fections), that water and fire have come about, just as he
says that the sun is brilliant and hot, and the earth heavy
and hard. Thus, when these differences disappear (for
they are capable of disappearing, since they have come
about), it is manifest that earth necessarily comes about
from water and water from earth, and the same for each
of the others, not only then, but now too, the change hap-
595
µErn/3a>..A ovra f'E TOL<; 7Ta0ww. E<TTL 8' et ifiv ELPYJKE

8vvaµEva 1Tpo<ryivE<r0ai Kat xwpt,E<T0ai 1TaAtv, aA
AW<; TE KaL µaxoµevwv aAA�Aot<; ETt TOV NEtKOV<; KaL
TY/<; <l>tAta<;, 8to7TEp KUL TOTE et EVO<; eyEvv�Ori<rav-ov
yap 8� 1Tilp f'E Kat rYi KaL vOwp ovrn EV t/v TO 1Tav.
b Schol. f et g ad Arist. GC 1 . 1 3 15a6-8, Laur. 87.7

1 Schol. f ad a6 [Et<; ev] , fol. 20 lr, I. 22
!.<f>al:pov
. . . lVU f'EVYJTaL 0 8taVOYJTO<; KO<TJLD<; r1j<; <f>iA.ia<; em
KPUTYJ<Ta<TYJ<;.
2 Schol. g ad a7-8 [eK roil Evo<; yivE<rOai 1TaAw

EKa<rrov], fol. 20lv, I. 1
. 8taKpt<TEL µEra p' xpovov<;
. NEtKOV<; e1TtKpar�<ravro<;
. <rvµ1T(av)
The Elements Ought to Have

Indivisible Parts (R9-R1 0)
R9 (A43a) Arist. Gael. 3.6 305al--4

Et OE <J"T�<TETai 1TOV Ti OtaAV<TL<;, 7/rot aroµov E<TTaL ro1
<rwµa ev <ii l<TTaTUL, � 8iatpETOV JLEV ov JLEVTOL OtaL-
1 TL E2
596
E MPEDOCLE S
pening at the level of the affections. And from what he says

it follows that they are capable of combining and separat
ing in tum, especially when Strife and Love are still fight
ing against each another; this is why things came about
then out of the One-for certainly, if fire, earth, and water
existed, the whole was not one.
b Scholia on Aristotle's On Generation and Corruption 1

I
["into one unity":]
the Sphere
. . . so that the intelligible world can come about under the
domination of Love.
2
["that each thing comes about once again from the one": ]
. . . by separation after one hundred periods o f time
. . . under the domination of Strife
. . . the whole
1 These scholia, which we reproduce following the passage
that they comment on, essentially concern Empedocles' cycle; cf.
D84-D86.
The Elements Ought to Have

Indivisible Parts (R9-R10)
R9 (A43a) Aristotle, On the Heavens
If the dissolution is to stop somewhere, then either the
body at which it stops will be indivisible, or else it will be
597
pd)YJ<TOjLEIJOIJ ovSEn-orE, Ka8a7TEp EOlKEIJ 'Eµ,7TESoKAij<;

f3ovAE<r8ai >.. iyEw.
RIO (A43) Arist. CC 2.7 334a26-31

EKEilloi<; TE yap ro'i<; >.. iyov<rw w<; 'Eµ,7TESoKAij<; rls
E<TTal rpo7TO<;; avayKYJ yap uVIJ8E<TlV ELVal Ka8a7TEp EK
7TA[1J8W1J Kat >.. W wv TOLXO'>' Kat TO µ,[yµ,a s.ry TOVT01 EK
uw,oµ,i1Jw1J µ,Ell €urni rwll uroixEiwll, Kara µ,iKpa SE
7Tap' a>..>..ri >.. a <TVYKEljLEIJWIJ' oilrw s.ry <rapg Kat TWIJ a>..
>.. w v EKa<rTOIJ.
What Is the Cause of Motion ? (Rl l-R13)
Rl I Arist. Metaph.
a ( < A37) A4 985a21-29
[ . . ] Kat 'Eµ,7TESOKAij<; E7Tt 7TAEolJ jLEIJ TOVTOV xpijrai
.
TOt<; alr[Ol'>, ov µ,iJIJ ov()' tKalJW<;, ovr' EV TOVTOl<; Evp[

<TKEl TO oµ,o>.. oyovµ,EIJOIJ. 7TOAAaxov yovv avri{> r, jLEIJ
<l>iA.[a SiaKp[1JEl ro SE N EtKo<; uvyKp[1Jei. oral! µ,Ell yap
Et> ra uroixE'ia Sdurrirai ro 7TalJ v7To rov NE[Kov<;,
TOTE TO 7TVp Et<; �IJ <rvyKptVETal Kat TWV aAAWIJ <TTOl
XE[wlJ EKa<rrov· oral! SE 7TaAw V7To rij<; <l>iA.[a<; uv1J[w
crw Et<; TO Ell, a1JayKatOIJ Eg EKa<TTOV TU µ,6pia SiaKp[
IJEcr8ai 7TaAill.
598
E MP E D O C L E S
divisible but will never actually be divided, as Empedocles

seems to have meant.
RIO (A43) Aristotle, On Generation and Corruption

For those who speak as Empedocles does, what will be
their way [scil. of explaining generation] ? For necessarily
it will be an assemblage, like a wall made out of bricks and
stones; and this mixture will be made out of elements that
have been conserved and whose little parts are assembled
next to one another-thus indeed flesh and each of the
other things.
What Is the Cause of Motion ? (Rl l-R13)

Rl 1 Aristotle, Metaphysics
a (< A37)
[ . . . ] and Empedocles has recourse to causes more than
he [i.e. Anaxagoras] does, but he does not do so suffi
ciently, and he does not manage to discover coherence in
these either. For in him, Love divides and Strife joins in
many passages. For when the whole separates into the
elements under the effect of Strife, at that time the fire is
combined into one, as is each of the other elements; and
when inversely they come together into one under the
effect of Love, it is necessary that the parts separate again
from each of them.
599
b ( < 318 Bollack) a2 994a3-8

OVTE yap wi; Et vl.. 71 i; r6S' EK roiJSe Svvarov Uva£ eli;1
a7Tetpov (olov a-apKa µf.v EK yiji;, ri)v S' Et aepoi;,
aepa S' EK 7TVpoi;, Kal TOVTO µT] l<rraa-Oat) , OVTE OOev
� apxiJ riji; Kwfia-ewi; (oiov TOV µ,f.v av0pw7TOV lJ7T02
TOV aepoi; Kw718ijva£, TOVTOV S' V7TO TOV �>.. iov, TOV Sf.
if>.. w v V7TO roil NeiKovi;, Kat rowov µ,71Sf.v elvat 7TEpai;).
2 V1TO E : EK Ab
Rl2 ( � DK) Arist. Phys. 8 . l 252a27-32

el Sf. 7rpoa-opte'irat ro EV µ,epet, AeKreov Ee{>' dlv ovrwi;,
WU-7T€p OT£ EU-TW T£ & a-vvayet TOV<; avOpoJ7TOV<;, � <Pt
>.. ia, Kat cf>evyova-tv Ol ExOpot a>..>..fi >.. o vi;· TOVTO yap
v7Tori0erat Kat Ev r4J o>.. cp elvm· cf>aiverat yap E7Tt n
vwv OVTW<;. TO Sf. Kal St' l<JWV xpovwv Se'irat >.. 6yov
nvoi;.
Rl3
a ( > A42) Arist. GC 2.6 333b35-334a9
En Sf. Kat cf>aiverat Kwovµeva· SteKptve µf.v yap ro
NEtKO<;, T,vex871 S' avw 0 alOT]p ovx V7TO TOV NeiKOV<;,
a>..A' OTE µev cf>71a-tv WU-7TEp U7TO rVXT/'> [ . . . D l05] ,
=
OTE S e cf>71rrt 7TEc{>VKEVa£ T O 7TVp avw cf>epea-Oat, 0 S '

alOfip, cf>71a-i, "µaKpfl a-t Kara x06va SveTO µ ;,�at<;"
600
E M PE D O C L E S
b ( ;t; DK)
For it is not possible that this come from that, as from its
matter, to infinity (for example flesh from earth, earth
from air, air from fire, and that this not cease) , and it is not
possible either for the origin of motion (for example that
the man is moved by the air, the air by the fire, this latter
by the sun, and the sun by Strife, and that there not be any
limit to this) .
R l 2 ( ;t; D K ) Aristotle, Physics

If he had to define further [scil. than by appealing to ne
cessity] the alternation [scil. of the domination of Love
and of Strife] , then he would have to say in which cases
things happen this way, saying for example that there is
something that brings humans together, namely Love,
while enemies flee from one another; for he presumes that
this is what happens in the universe too, for it is observed
that in certain cases things happen this way. As for the idea
of equal periods of time [ cf. 086] , this too requires some
explanation.
Rl3
a (> A42) Aristotle, On Generation and Corruption
Moreover, it is manifest that they [i.e. the elements] move
[scil. by themselves] . For indeed Strife has separated; but
it is not under the effect of Strife that the aether has been
borne upward, but sometimes he says that it is as though
by chance [ . . 0 105] , sometimes he says that fire has a
. =
natural tendency to move upward, while the aether, as he

says, "sank down under the earth by long roots"
601
[D l08] . aµ,a OE Kat TOV KO<TP,OV oµ,ofw<; EXELV <fJYJ<TlV

E7Tt TE Tov NEtKov<; vvv Kat 7rpoTEpov E7Tt Tij<; c:I>iA.fac;.
Tt o:Ov E<TTt To Kivovv 7rpwTov Kat a'frwv Tij<; KwY,<rEw<;;
ov yap o� Yi c:I>iA.ia Kat To NE'iKo<;.
b (;t: DK) Schol. i et j ad Arist. CC 1 . 1 334a6-7, Laur.

87.7
I Schol. i ad a6 [TOV KO<Tµ,ov . . oµ,ofw<; . . . EXELV] , fol.
236v, I. 2
EVTUKTW<; . . . KlVEt<r8ai . . .
2 Schol. j ad a6-7 [ E7Tt TE TOV N ei'.Kov<; vvv Kat 7rpoTEpov

E7Tt Tij<; c:l>tAi'.a c;J, fol. 236v, I. 2
aA.A.' E7TEt 7TOTE Kat U7Tat EKwY,871<rav V7TO TOV NELKOV<;
EW<; Ek TOV<; t' xp6vov<;, TL TO a'frwv Tij<; KWY,<TEW<;;
Why Is the Earth Immobile? (R14)
Rl4 (< 202 Bollack) Arist. Gael. 2.13 295a29-b3

En oe 7rpo<; 'Ep,7rE0oKAEa K<lv EKEtv6 n<; El7TEtEv. on
yap Ta <TTOtXEla OtEL<TTY,KEt xwpt<; V7TO TOV NELKOV<;,
Tt<; airi'.a Tfj yfj Tij<; µ,ovijc; 1)v; ov yap o� Kat TOTE
aina<rETai T�v oi'.v71v. aTo7Tov oe Kat To µ,� <TVvvoE'lv
on 7TpOTEpov µ,ev Ota T�V OlVYJ<TtV €</JepETO Ta µ,6pia
Tij<> yijc; 7rpo<; To µ,e<rov· vvv oe Ota Tiv' alri'.av 7Tavra
602
E MPEDOCLES
[Dl08]. At the same time, h e also says that the world i s in

the same condition both now, under Strife, and earlier,
under Love. Then what is the first mover and the cause of
motion? For this certainly cannot be Love and Strife.
b ( ;t: DK) Scholia on Aristotle's On Generation and Cor

ruption 1
I
["the world . . . in the same condition . . . is": ]
the four elements . . . well-ordered . . . move.
2
["both now, under Strife, and earlier, under Love":]
but since at some time and only one time they [i.e. the four
elements] were set in motion by Strife for the sixty periods
of time [scil. of the growth of Strife], what is the cause of
the motion?
1 See the note on R8b, above.
Why Is the Earth Imrrwbile? (R14)

Rl4 ( ;t: DK) Aristotle, On the Heavens
One could also make the following objection against Em
pedocles: when the elements were separated from one
another under the effect of Strife, what was the cause of
the earth's immobility? For he will certainly not assign the
cause to the vortex at that time too. It is also absurd not to
consider this: earlier, the parts of the earth were borne
toward the center because of the rotation; but at present,
603
Ta f3apor:; exovra </>Ep€Tal 7rpor:; avT..fiv; ov yap ii Y€

8iv71 7rA7'J<TlU,€l 7rpor:; Y,µa,r:;. ETl 8€ Kat TO 7rVp avw
c/>Ep€rai 8ia Tiv' alriav; ov yap 8ia Y€ Ti]v 8iv71v. €l
8€ TOVTO c/>Ep€<r()ai TrOV TrEc/>VK€V, 87jA.ov on Kat Ti]v
y7jv ol71Tfov [ . . . Rl5a] .
=
Rl5 Arist. Gael.

a ( < 202 Bollack) Arist. Gael. 2 . 13 295b3-4
[. . Rl4] dHa µi]v ov8€ Tii 8ivv Y€ TO f3apv Kat
. =
Kovcpov wpl<TTal [ . . ] ..
b (59 A68) Arist. Gael. 4.2 309al9-2 1

EVlOl µev ovv TWV µi] cf>a<rKOVTWV €tvai K€VOV ov8€v
8iwpi<rav 7r€pt Kovcf>ov Ka£ f3apfor:;, olov 'Ava�ay6par:;
Kat 'EµTr€8oKA7jr:;.
Light (R16)
Rl6 (cf. A57) Arist. An. 2.7 418b20-26

Kat OVK op()wr:; 'Eµ7r€QOKA7jr:;, ov8' €t nr:; aHor:; OVTW<;
€tp71K€V, we; cp€poµEvov TOV c/>wTor:; Kat T€lvoµEvov 1 'TrOTE
µ€ra�v T7jr:; y7jr:; Kat TOV 7r€pdxovror:;, "iµa,r:; 8€ Aavea
vovror:;· rovTo yap E<rn Ka£ Trapa Ti]v Tov A.6yov2 €vap
y€iav3 Ka£ Trapa Ta cf>aw6µ€va· f.v µiKp<fi µev yap Sia-
I reivofLevov CVe: yiyvoJ.Levov cett.
604
E MPEDOCLES
fo r what reason are all heavy bodies borne toward it [i.e.

the earth] ? For the vortex, to be sure, does not come near
to us. Moreover, for what reason is fire borne upward? For
this is surely not because of the vortex. And if it is its na
ture to be borne somewhere, then evidently one must
think this about the earth as well. [ . . . ] .

Rl5 Aristotle, On the Heavens
a ( � DK)
[ . . . ] But certainly it is not by the vortex either that heavy
and light are defined.
b (59 A68)
Some of those people who deny the existence of the void
have not given any definition of light and heavy, like Anax
agoras [ ANAXAG. 059] and Empedocles.
=
Light (R16)
Rl6 (cf. A57) Aristotle, On the Soul
Empedocles is mistaken, as is anyone else who might have
spoken as he did, in saying that the light moves and some
times extends between the earth and what surrounds it
[scil. the universe] without our noticing. For this contra
dicts both the clarity of reasoning and the observed facts:
for if the distance were small we might not notice, but to
2 Tov X.6yov plerique: ev T<fl X.6ycp SUX

3 evapyELav Py: evf.pyELav CWe: aX.'78ELav suvx
605
<TTY,JWTl Aa8ot av, a1T' avaToA7js- 8' E1Tt 8v<r1uls- TO

Aav8avew µ,eya Aiav To atTTJJ.L a.
Rl7 ( > A70) Arist. An. 2.4 415b28-416a9

'Eµ7re8oKA7js- 8' ov KaAws- etp'T}KE Tovro, 1Tpo<rn8Et>
TY,v avt'T}<TtJJ <rvµ,/3aivEtv ro'is <f>vro'is-, KUTW J.LEV <rvp
pt,OVJ.LEVOtS-1 8ta TO TY,v y7jv OV'TW <f>epE<r8at Kara cf>v
<TLJJ, avw 8E, 8ia TO (To>2 1Tilp W<TUVTW>. ovn: yap TO
avw Kat KUTW KaAws- Aaµ,f3avEt ( ov yap TaV'TO 1TU<Tt
TO avw Kat KUTW Kat Tql 1TaJJTi, aAA' W> Yi KE</>aAY, TWJJ
'cfiwv, ovTw> ai pi,ai Twv cpvTwv [ . . . ] ) · 1Tpos- 8E, Tovrois
Ti TO <Tvvexov Et> TavavTia cf>Epoµ,eva TO 1TVP Kat TY,v
y7jv; 8ia<r1Ta<r81,<rETat yap, el µ,Y, n E<TTat To KwAvov
[. . . ] .
1 rrvppi,ovµ,evot'> C 1e: pi,ovµ,evot'> PW: pt,ovµ,ivwv SUVX

2 <To> Ross
Rl8 (cf. A94) Arist. Sens. 4 44lal0-14

TovTwv 8' ws- µ,€v 'Eµ7re8oKA7/> Aeyei >.iav Ev<Tilvo1TTov
TO tjlev8o, . opwµ,Ev yap µ,era/3aHovras- V1TO TOV 8Ep
J.LOV TOVS- XVJ.LOV> acf>aipovµ,ivwv TWJJ 1TEptKap1Tiwv1 Et>
TOJJ i/Awv2 Kat 1Tvpovµ,€vwv,3 ws- ov 'Tql EK TOV v8aros
EAKEtJJ TOtOVTOV> yiyvoµ,evov>, aAA' EJJ avTqi Tql 1TEpt
Kap1Ti<.p µ,Era/3aHoVTa> [ . . . ] .
606
E MPEDOCLES
claim that we did not notice from sunrise to sunset i s to

ask far too much.

Rl 7 ( > A70) Aristotle, On the Soul
Empedocles did not speak correctly when he adds that
growth occurs downward for plants because they are
rooted and earth moves in this direction by nature, and
upward because the same applies to fire. For on the one
hand he does not correctly conceive up and down: for up
and down are not the same for all things and for the uni
verse, but what the head is for animals, the roots are for
plants [ . . . ] . On the other hand, what is it that holds to
gether fire and earth, since they are moving in opposite
directions? For they will become disconnected, unless
there is something that prevents this [ . . . ] .
R l 8 (cf. A94) Aristotle, On Sensation

Among these [scil. theories of taste], Empedocles' error is
easy to see [cf. D235]. For we see that flavors change by
the effect of heat when pericarpal fruits that have been
picked are exposed to the sun and are warmed by it, which
shows that they do not become such because they come
from water, but because the change takes place in the fruit
itself [ . . . ] .
1 Kap7rwv coni. Thurot 2 ei<; rov i]>-.wv de!. Bitterauf

3 7rvppovµivwv coni. G. R. T. Ross
607
Animal Physiology (R1 9-R23)
Rl9 (< A81 ) Arist. GA 4 . 1 764al2-15

TOVTO yap W<; aA:ry8w<; 'Eµ:ire8oKAfj<; pq.8vµ6npov V1T
eiA.ri<f>ev oloµevo<; ifroxporrin Kat 8epµ6rrin 8ia<f>ipeiv
µovov aA.A.�A.wv, opwv oA.a Ta µopia µeyaA.riv EXOVTa
8ia<f>opav r�v TE rwv al8oiwv Kat T'ryv rfi<> v<nipa<;.
R20 (B97) Arist. PA 1 . 1 640al8-22

r, yap yivecn<; EV€Ka T'ij<; ovcria<; ECTTtV, &.A.A' ovx r,
ovcria EVEKa Tfj<; Y€VECT€W<;. 8io1T€p 'Ep,1T€80KAij<; OVK
op8w<; €LPYJK€ A.iywv V1Tapx€lV 1TOAAa TOL<; 'cf>oi<; Sia
TO crvµ/3fivai OVTW<; ev rfi Y€VECT€t, oiov Kal rT,v paxiv
TOtaVTYJV EXEtV, on crrpa<f>ivro<; Karax8'iJvai CTVVE/3YJ
[. . .] .
R2 1 ( > A73) Arist. Resp. 14 477a32-b7 et bl2-l 7

'Eµ1Te8oKAfj<; 8' ov KaAW<; rovr' €LPYJK€, <f>acrKWV Ta
8€pµ6rnra Kat 1TVp EXOVTa 1TAELCTTOV rwv 'cf>wv Evv8pa
€lvai, <f>evyovrn rT,v V1T€p{3oA.T,v rfi<> i.v rfi <f>vcr€t 8€p
fLDTYJTO<>, 01TW<;, E7T€t8T, TOV t/Jvxpov Kal TOV vypov EA
A€t7T€t, Kara TOV T01TOV avacrcf>,rirai, 1 i.vavriov2 OIJTa•
8€pµov yap e'lvat TO vypov �TTOV TOV aipo<;. OAW<; fLEV
1 avaa-W''Y} Ta MZ1: avia-a''Y} Ta L 2 EvavTtov Ross:

Evavria mss.
608
E M PE D O C L E S
Animal Physiology (R19-R23)

Rl9 ( < A81 ) Aristotle, Generation of Animals
To tell the truth, Empedocles conceived these matters too
lazily, when he thought that they [i.e. male and female]
differ from one another only by coldness and warmth [cf.
D 1 73a] , even though he saw that the bodily parts in their
totality present a great difference, that existing between
the genital organ and the uterus.
R20 ( B97) Aristotle, Parts of Animals

Generation is for the sake of the substance, and not the
substance for the sake of generation. That is why Em
pedocles has not spoken correctly when he says that the
cause of many characteristics in animals is that it hap
pened in this way accidentally during their development,
for example that their spinal column has a certain shape
because it accidentally broke when it [i.e. the embryo]
twisted [cf. Dl 77] [ . . . ] .
R21 ( > A73) Aristotle, On Respiration

Empedocles has not spoken correctly when he claims that
the animals that are warmest and have the most fire are
the aquatic ones, since they are fleeing the excess warmth
of their natural constitution, since it lacks coldness and
wetness, in order to be preserved by an environment that
is opposite to them [cf. 0247] ; for wetness is less warm
than air. In general, then, it is impossible to understand
609
ol'Jv aTo'TTo v 'TTW <; f.v8eXETat yEvoµEvov EKaa-Tov avTwv

f.v Tiii 61Piii µErn/3aAAELV TOV TO'TTO V EL<; TO vypov (a-xE-
8ov yap Kat U7T08a Ta 'TT AELG"Ta avTWV EG"Ttv) [ . . . }
7TEpt 8' ii> atria> Etp'Y)KEV 'Eµ7TE8oKA1j>, Tfj µf.v EXEL TO
'YJTOVµEvov A.6yov, ov µT]v 0 ye </>YJ<TLV EKELVO> aAYJ0E<;.
TWV µf.v yap EtEwv TOV<; Ta> V7TEp/3oAa<; exovrn<; Ot
f.vavTtot T07Tot Kat &pat a-<[i,ovmv, Yi 8€ <f>va-i<; f.v Tot>
olKEtot> a-<[i,ETat µ6.A.ia-Ta TO'TTO t<;.
R22 (> B92) Arist. GA 2.8 747a24-29 et 34-b8

[ . . . ] TO 8€ TWV T]µiovwv yevo<; oA.ov ayovov E<TTLV. 7TEpt
8€ T7j> atria<;, w<; µf.v A.eyova-tv 'Eµ7Te8oKA1j> Kat AYJ
µoKptTO<;, A.eywv 6 µf.v ov a-a<f>w>, AYJµoKptTo<> 8€ yvw
piµw> µaHov, ov KaAw<> Elp�Kaa-w. A.eyova-i yap E7Tt
7TaVTWV oµotw> TT]v U7T08eitw TWV 7Tapa TT]v a-vyye
VELav a-vv8va,oµevwv. [ . . . = ATOM. DI 78] 'Eµ7Te8o
KA7j<; 8' alnaTat TO µiyµa TO Twv a-7TEpµaTwv yive
a-Oai 'TTVKvov EK µaAaK1j<; T1j> yov1j> ova-YJ<; EKaTepa<;·
a-vvapµoTTEtv yap Ta Ko'iA.a To'i> 'TTV Kvo'i> dA.A.�A.wv, EK
8€ TWV TOtoVTWV yivea-Oai EK µaAaKwv a-KAYJpov,
WG"7TEp Tiii KaTTLTEp
[ . . ] oVO' DAW> EK yvwpiµwv 7TOtovµevo> Ta> apxa<;.
.
Ta yap KOtAa Kat Ta <TTEpea apµoTTOVTa aAA�Aot<;

'TTW > 7TOLEt TT]v µi6v, ofov OLVOV Kat v8aTO<;; TOVTO yap
v7Tf.p T]µa> Ea-n To AEyoµevov.
610
E M PE D O C L E S
how each o f them, born o n dry land, could have changed

its place for a wet one (for most of them have no feet)
[ . . . ]. As for the cause of which Empedocles speaks, what
he is looking for is certainly reasonable, but what he him
self says is not true. For while, among dispositions, op
posite environments and seasons preserve those that suf
fer from an excess, nature itself is preserved most of all in
those environments that are best adapted to it.
R22 ( > B92) Aristotle, Generation of Animals

[ . . . ] the whole race of mules is sterile. But about the
cause, Empedocles and Democritus have not spoken cor
rectly, the former speaking unclearly, but Democritus
more understandably. For they argue in a similar way
about all [scil. the animals] that mate outside their species.
[ . . . ] Empedocles attributes the cause to the fact that the
mixture of the seeds becomes dense, each of the two seeds
out of which it is made being soft; for the hollow parts and
the dense ones fit together into each other, and out of
seeds of this sort, the hard comes about from soft ones,
like bronze mixed with tin. But he does not explain the
cause correctly in the case of bronze and tin either [. . . ]
and in general he does not derive his principles from
known facts. For how does the reciprocal fitting together
of the hollow parts and the solid ones produce the mixture,
between wine and water for example? What he says is over
our heads.
611
R23 ( > A78) Ps.-Arist. Spirit. 9 485b26-29

Oto Kat 'Eµ1TE00KA* alriav1 U1TAW<; TTJV TOV O<TTOV </>v
<TLV < . . . >2 El?TEp a?TaVTa TOV UVTOV A.6yov EXEL Tij<;
µigEW<;, aOta</>opa Expijv t1T1TOV Kat AEoVTO<; Kat av
Opw1TOV Etvat.
1 Atav Ross: µ,iav Neustadt: an alnO.rai? 2 spat. aliquot
litt. Z: E7TEt suppl. Ross, ov KaAw�, E7TEt Jaeger
R24 (< A91 ) Arist. Sens. 2 437bl0-14

[ . . . ] E1TEt Et YE 1Tvp 'ljv, Ka0a1TEp 'Eµ?TEOoKAij<> <f>TJ<Tt
[ . . . ], Kat <TVVE{JatvE TO opav EgtOVTO<; W<T1TEp EK Aaµ-
1TTijpo<; TOV </>WTO<;, Ota Tl OV Kat EV n{J <TKOTH f.wpa
av ii otflt<;;
R25 (< A86) Theophr. Sens. 12-24
[General difficulties]
[. . . 0237] [12] 'Eµ1TE00KAij<; µ€.v oi!v OVTW<; OLETat
=
Kat T�V aL<T0TJ<TLV yivE<TOat Kat TO <f>povliv. a?Topi,<TELE

o' av TL<; E( tilv AEyEt 1TpWTOV µiv, Tl Otol<TEL Tel €µ
tflvxa 1Tp0<; T01 ai<T0avE<T0at TWV aAAWV. EvapµonEt
yap Kat TOL<; TWV atflVxwv 1TOpot<;• DAW<; yap 1TOtEL TTJV
µigtv Tfi <TVµµETpiq. TWV ?Topwv· Ot01TEp €>.. a wv µ€.v Kat
vowp ov µiyvv<TBat, Tel OE aHa vypa Kat 1TEpt O<TWV
oT/ KaraptOµE'iTat Ta<; ioia<; Kpa<TEL<;. w<TTE ?TavTa TE
612
E M PE D O C L E S
R23 ( > A78) Ps.-Aristotle, On Breath

That is why Empedocles <assigns (?)> the cause of the
nature of bone in a general manner: if indeed all possess
a mixture presenting the same proportion [cf. 0 192] ,
then the horse's, the lion's, and the human being's would
have to be indistinguishable.

R24 (< A91 ) Aristotle, On Sensation
[ . . . ] for if it [i.e. the eye] were of fire, as Empedocles says
[ . . . ] , and if vision occurred when light is emitted as from
a lantern [cf. 0215], then why would sight not perceive
in darkness too?
R25 ( < A86) Theophrastus, On Sensations

[General difficulties]
[ . . . ] [ 12] Well then, it is in this way that Empedocles
thinks that sensation and thinking occur. On the basis of
what he says one could raise a first difficulty: in what re
gard will animate beings differ from others, regarding
sensation? For there is adaption to the passages in inani
mate beings too: for he explains the mixture by commen
surability of the passages in a general manner. This is why
[scil. according to him] oil and water do not mix, unlike
other liquids and all the bodies of which he enumerates
the particular mixtures [ cf. 069] . As a result, all things will
1 Ti;> mss., corr. Schneider
613
aicrO{icreTai Kal. TaVTO E<rTai µibc; Kal. a'icrOricric; Kal.

avtricric;· 1TaVTa yap 1TOtEt Tfj <rvµµeTptq, TWV 1Topwv,
Eav µ� 1Tpocr0fi nva oia<f>opav.
[13] E1THTa EV avrn'i:c; TOl<; Eµl/n}xoic; TL µaf...A.o v alcrO..fi
<TETat To f.v Topav nva EXEW, Et1TEp
avTO µEv µ� ovvarai <TVJL1TAYJPOVV TOV<; 1Topovc;, TO o'
EtwOev E1TH<TlOV' W<rT' et oµowv �v 1TaVTYJ Kal 1TaVTW<;,
OVK av �v a'icrOricric;. ETt OE 1TOTEpov Ot 1TOpoi KEVOl
� 1TA{ipw;; et JLEV yap KEVOL, <TVµ(3aivei oia<f>wve'iv
eavT<fi, </>YJ<Tl yap oA.wc; OVK Elvai KEVOV' et OE 1TA{ipH<;,
UEl av alcrOavotTO Ta '<fia· of)A.ov yap we; f.vapµoTTH,
Ka0a1TEp </>YJ<TL, TO oµoiov.
[14] KaLTOt Kav avTO TOVTO nc; Oia1Top{i<rHEV, El ovva
TOV E<TTt TYJAlKavTa µEy€.Ori yEvicrOai TWV erepoyevwv,
w<rT' Evapµ,oTTHv, d.A.A.wc; TE Kav <TVµ,{3aivn,2 Ka0a?Tep
</>ricri,3 Tac; 01/mc; cii v a<rvµµeTpoc; Yi Kpa<rt<; OTE JLEV V1TO
rnv 1TVpoc;, oTE OE v?To Tov Mpoc; EJL1TAaTToµ€.vwv Twv
1Topwv aµ,avpov<rOai. El o' oilv E<TTt Kal. TOVTWV <rvµ
JLETpia Kal. ?TA.{ipHc; ol ?Topoi TWV µ�4 <TVyyevwv, 1TW'>,
orav alcr06.vrira i, Kal. ?Tov ravTa v1Tet€.pxETai; oE'i yap
nva a?ToOovvai f.LETa(3oA.{iv. W<TTE 1TaVTW<; EXEt5 OV<T
KOALaV' � yap KEVOV avayKYJ 1TOtEtV, � UEl Ta '<fia
2 Kai <rvµ,f3aivH mss., corr. Schneider 3 cpa<ri mss.,

corr. Schneider 4 µ,ev mss., corr. Schneider 5 i\Hv
mss., corr. Stephanus
614
E MPEDOCLES
perceive, and mixture, sensation, and growth will b e the

same thing (for he explains eve rything by the commensu
rability of the passages), unless he adds some difference.
[ 13] Then, in the case of animate beings themselves, why
will the fire in an animal perceive more than the fire out
side, given that they are adapted to each other? For com
mensurability as well as similarity are present. Moreover,
there must necessarily be some difference, if indeed it [i.e.
the internal fire] is not able to fill the passages, while the
fire that penetrates from outside can; so that if it were
similar in every way and everywhere, perception would
not happen. Moreover, are the passages empty or full? For
if they are empty, it follows that he contradicts himself, for
he says that absolutely there exists no void. But if they are
full, then living beings would perceive all the time; for it
is clear that what is similar adapts, as he says.
[ 14] But one could also raise a difficulty on this particular
point: whether it is possible among heterogeneous ele
ments for magnitudes of such a size to be formed that they
adapt, especially if it happens, as he says, that eyes whose
mixture is not commensurable are weakened when the
passages are obstructed, sometimes by fire, sometimes by
air? And if there is commensurability for these elements
too, and the passages are filled with elements of a different
kind, then how, when there is sensation, and where do
these elements escape? For one must admit [or: explain]
a certain change. So that in any case there is a difficulty:
for it is necessary either to admit the void, or else that
living beings are always perceiving all things, or else that
615
al<rBaveaBai 1TaVTWV, � TO µi} <TVYYEVE<; apµoTTHV ov

1TOWVV at<TBY/<TlV ovS' exov µeraf3oA.i}v olKeiav TOL<;
Eµ1TOWV<TW.
[15] en SE el Kat µiJ €vapµ6rroi6 TO oµowv, aAAa µ6-
vov a1TTOtTO, Ka()' onovv evAoyov at<TBY/<TlV yive<rBai·
8vo'iv yap TOVTOiv a7ToSiSw<ri ri}v yvw<rw rii> TE oµoi<tJ
Kat rfi acf>fi, Sio Kat TO apµoTTHV ElPY/KEV" w<rr' el TO
eAaTTOV atf;airo TWV µei{ovwv, El'Y/ av aZ<rBri<ri<;. oAw<;
re7 Kara ye EKELVOV acf>aipe'irai Kat TO oµowv, aAAa Ti
<rvµµerpia µ6vov tKav6v. Sia rovro yap ovK al<rBave
<rBai8 cf>ri<riv aA.A.'>']A.wv, on TOV<; 1TOpov<; a<TVµµfrpov<;
exov<rw el S' oµowv � av6µowv TO U1Toppeov, ovSEv
en 1Tpo<racf>wpi<rEV. W<TTE � ov rii> oµoi<tJ Ti at<rBri<ri<;
� ov Sia nva a<rvµµerpiav ov9 Kpivov<rw, a1Ta<ra<;
<r' >10 avayKY/ Ta<; al<rB'>']<rei<; Kat 1TaVTa Ta al<rBrira
ri}v avri}v exew cf>v<rw.
[16] &.AA.a µi}v ovSE ri}v T]Sovi}v Kat AV1TY/V oµoAo
yovµevw<; U7ToSiSw<riv ijSe<rBai µEv 1TOiwv TOL<; oµo[oi<;,
AV1TEt<rBai SE TOL<; evavrioi<;· 'exBpa: yap elvai, Si6n 11
[ . . DIOI.6-7] . al<rB'>']<rei<; yap nva<; � µer' al<rB'>']
. =
<rew<; 1TOwvcri ri}v T]Sovi)v Kat ri}v AV1TY/V, WCTTE ovx

a1Tacri12 yiverni TOL<; oµoioi<;. en el Ta <TVyyev1] µaAi
CTTa 1TOie'i ri}v T]Sovi}v EV rfi acf>fi, KaBa1TEp cf>ricri, Ta
6 evapµ,6rrEL mss., corr. Stephanus 7 8€ coni. Schneider

s ala·OaveuOai Diels: aluOaverai mss.: alufJavovrai Stephanus
9 of; mss., corr. Schneider 10 <r' > Usener 11 8io mss.,
corr. Usener 12 ct7Taua coni. Schneider
616
E M PE DOCLE S
an element of a different kind adapts without producing

sensation and also without undergoing the change appro
priate to the elements that produce it.
[ 15] Moreover, even if what is similar did not adapt but
only made contact, it would follow logically that sensation
would come about in any case. For he explains knowledge
in these two ways, viz. by similarity and by contact; that is
why he used the term 'adapts'; consequently, if something
smaller makes contact with things that are larger, there
would be sensation; and in general, on his view, similarity
is abolished, and commensurability suffices by itself. For
if they [scil. the elements] do not perceive each other, as
he says, the reason is that they have incommensurable
passages. As for whether the effiuence is similar or dis
similar, he has not supplied a further clarification. In con
sequence, either sensation does not happen by similarity
or else it is not because of a lack of commensurability that
they do not discern, and by necessity all sensations and all
perceptibles have the same nature.
[ 16] But neither does he give a coherent account of plea
sure and pain, when he explains pleasure by what is simi
lar and pain by what is contrary (for these are 'enemies,'
since [ . . . D 101.6-7] . For people consider pleasure and
=
pain as kinds of sensations or else as something accompa

nying sensation, so that it is not in all cases that it [i.e.
sensation] occurs from what is similar. Moreover, if it is
above all by contact that things of the same kind cause
pleasure, as he says, then what has developed together by
nature would feel the greatest pleasure and in general
617
EARLY G R E E K PH ILO S O P HY V
u-Vµ,<fwrn µ,6J.. urT' &v 1)ootrn Kat DAW<; alaBavotrn· Ota

Twv avTwv yap 7Tote'i T�v afoB71aw Kat T�v T]oovfiv.
[17] Katrnt 7TOAAaKt> ala-Bavoµ,evot Av7Tovµ,eBa KaT'
avT�v T�v aTa-Brwtv, w> <O' >13 'Avatayopa> cp71a-iv,
aei· 7Ta<rav yap at<r87]<rtV Elvat fLETa AV7T'T]>.
13 <13' > Wimmer
[Difficulties concerning the particular senses]

[Vision]
ETL o' f.v Tal> KUTU fLEpo>·1 a-vµ,{3atvEL yap Teti oµ,oicp
yivea-Bat T�V yvw<rLV" T�V yap oif-nv DTUV f.K 7Tvp(» KUt
TOV f.vavTiov <rv<rT�<rYJ, TO µ,Ev AEVKOV Kat TO fLEAav
ovvatT' &v TOL> oµ,oiot> yvwpt�ELV, TO OE cpatov Kat
TaAAa xpwµ,arn Ta µ,tKTa 7TW>; ovTe yap To'i> Toil 7Tv
po> OVTE TOL> TOV vOaTO> 7TOpOt> OVT' aAAOt> 7TOtEl
KOtVOL>2 F.t aµ,cpo'iv· opwµ,ev o' ovof.v /iTTOV TaVTa TWV
U7TAWV.
[18] aT07TW> of. Kat on Ta µ,f.v T]µ,Epa>, Ta of. VVKTWP
µ,aAAov opfi,· TO yap EAUTTOV 7TVP V7TO TOV 7TAEtoVO>
<f>Beipernt, Oto Kat 7TpO> Tov 1)Atov Kat DAW> To KaBa
pov ov Ovvaµ,eB' avn{3Afoetv. W<TTE D<TOt> EVOeE<rTEpov
TO cpw>, /iTTov F.xpiJv opav µ,eB' T]µ,Epav· � efoep TO
DfLOLOV a-vvavtet, Ka8a7Tep cpYJ<rt, TO OE EVUVTtOV <PBei
pet Kat KWAVEL, TU fLEV AEVKU µ,aHov F.xpiJv opav
a7TaVTa> µ,eB' T]µ,Epav KUt D<TOt> EAUTTOV Kat D<TOt>
7TAe'iov To cpw>, Ta of. µ,EAava vvKTwp. vilv of. 7TavTe>
U7TUVTa µ,eB' T]µ,Epav µ,aHov opw<rt 7TA�v oAiywv
618
E MPEDOCLES
would perceive th e most; fo r i t i s b y the same causes that

he explains sensation and pleasure.
[17] And yet often when we have a sensation we feel pain
by reason of the sensation itself-as Anaxagoras says, al
ways, since, he says, every sensation is accompanied by
pain [cf. ANAXAG. D 79] .
[Difficulties concerning the particular senses]
[Vision]
And again, in the case of the particular sensations. For it
happens that knowledge is produced by what is similar; so
that vision, given that he composes it out of fire and its
opposite, could doubtless recognize white and black by
what is similar, but how could it do this for gray and the
other mixed colors? For it does not do this by the passages
of fire nor by those of water nor by others shared in com
mon by both of them; but we do not see these [ scil. colors]
any less than the simple ones.
[18] Absurd too is [scil. his explanation for the fact] that
some see better during the day, others by night; for the
lesser fire is destroyed by the greater one, which is why we
cannot look directly at the sun nor in general at pure [scil.
light] . So that those who are more lacking in light should
see less during the day; or if it is true that what is similar
makes things grow, as he says, while the opposite destroys
and prevents, then all, whether they have less light or
more, should see white things more during the day and
black things at night. But in fact all see all things better
during the day, except for a few animals. For these latter
1 µiyeOo� mss., corr. Schneider 2 KoivoV� mss., corr.

Diels
619
'rfiwv· TOVTOt<; 8' evA.oyov TOVT' laxvetv TO OtKEtOIJ

1Tilp, WfT1TEp Ellta KaL rfi xpoq, 8taA.aµ7Tet3 µuA.A.ov Tij<;
IJVKTO<;.
[19] E"Tt 8' al.. ii KpU<rt<; et l<TWIJ, avayK'Y} <TVVavte<r8at
Kara µ€po<; EKarepov· w<rr' el 7TAeova,ov KwA.vet 86.re
pov opuv, ct7TUIJTWIJ fiv El'YJ 7Tapa7TA'Y}<Tta 7TW<; ii 8ta8e
<Tt<;. aA.A.a TU µev rij<; otfiew<; 7TU8'Y} xaAE7TWTepov E<TTat
8teA.e'iv.
3 8iaA.aµ,1Tew mss., corr. Stephanus
[Other sensations]
[General criticisms]
ra 8€ 7TEpL ra<; If.A.A.a<; al<r8fi<ret<; 7TW'> Kpivwµev1 r4J
oµoicp; TO yap oµowv aopt<rTOIJ. OVTE yap tfiocf>cp TOil
tfiocf>ov ovr' o<rµfi rY,v o<rµY,v OVTE TOL<; If.Hot<; TOL<;
oµoyev€<rw, aA.A.a µuA.A.ov W<; Et7TEtlJ TOL<; evanfot<;.
a7Ta8ij yap 8e'i rY,v aT<r8TJ<rtv 7Tpo<rayew 1Jxov 8€
EIJOVTO<; Ell W<TLIJ � xvA.wv Ell yev<ret Kat o<rµij<> Ell
o<rcppfi<ret Kwcporepat 7TU<Tat yivovrat < KaL>2 µO.. A. A.ov
O<T<tJ fiv 7TAf,pet<; &<rt TWIJ oµoiwv, el µfi Tt<; A.ex8ei'Y}
7TEPL rovrwv 8wpt<rµo<;.
[20] E"Tt 8€ TO 7TEpL rY,v a7Toppofiv, Kat7TEp ovx iKaVW<;
A.eyoµevov 7TEpt µev Ta<; If.A.A.a<; oµw<; E<T"Tt 7TW<; V7TOAa
f3e'iv, 7TEpL 8€ rY,v acf>Y,v KaL yev<rw ov p<j,8wv. 7TW<; yap
rfi a7Toppofi Kpivwµev3 � 7TW<; evapµorrnv4 TOL<; 7TOpot<;
ro rpaxv KaL ro A.e'iov; µovov yap 8oKe'i rwv <rrotxeiwv
620
E MPEDOCLES
it i s reasonable [scil. to suppose] that it i s their own fire

that has this strength, like the skin of certain animals that
shines more at night.
[ 19] Moreover, among those beings in which the mixture
is composed of equal parts, it is necessary that each part
grows in turn, so that if the one, by its preponderance,
prevents the other from seeing, the disposition of sight
would be about the same for all. But in any case it will be
rather difficult to explain the properties of sight.
[Other sensations]
[General criticisms]
As for the objects of the other sensations, how will we
discern them by what is similar? For 'similar' is undefined.
For it is not by sound that we perceive sound, nor by odor
odor, nor by ones of the same kind [scil. other phenom
ena] , but rather, so to speak, it is by contraries; for it is
necessary to present the organ of sensation without its
being affected. But if there is a resonance in the ears or
tastes on the palate or a smell in the nostrils, they all be
come more blunted, <and> the more so the more they
become filled with what is similar, unless one makes some
further distinction about these things.
[20] Moreover, regarding the effluence, although what is
said about it is insufficient, all the same one can conceive
it, more or less, with regard to the other [scil. senses] ; but
about touch and taste this is not at all easy. For how do we
discern the rough and the smooth by effluence, or in what
way will there be adaptation to the passages? For it seems
1 Kpivoµ,Ev mss., corr. Stephanus 2 < Kat> Diels

3 Kpivoµ,Ev mss., corr. Stephanus 4 evapµ,onov P: -Elv F
621
TOV m!po<; a'TToppe'iv, a'TTO OE TWV aA.A.wv ovoev6c;. En

o' el ii <f>Bi<n<; OLa T�V a'TToppofiv, q>'TTep xpijrai KOLVO
TaTt:p <r71µ,eicp, <rvµ,(3aivei OE5 KUt TU<; o<rµ,a<; a'TToppofJ
yive<rBai, TU 'TTAEt<TT7/V EXOVTa o<rµ,�v TaXL<rT' €xpijv
<f>Beipe<rBai.6 vliv oe <rxeoov €vavTiwc; EXEL" Ta yap
O<TfLWOE<TTaTU TWV </>vTWV KUt TWV aA.A.wv E<TTt xpo
VLWTaTa. <rvµ,(3aivei OE Kat E'Tft Tij<; <l>iAiac; DAW<; µ,�
elvai al<r871<nv � .ryTTov oia TO <rvyKpive<rBai T6Te Kat
µ,� a'TToppe'iv.
5 rrvµ{3aivet 8€ Diels: uvµ{3aivew mss., de!. Wimmer
6 ,POeipew mss., corr. Schneider
[Sound and smell]
[21] aHa 'TTEpt µ,ev T�V aKO�V DTaV a'TTo O<{J TOt<; E<TW
Bev yive<reai tjJ6<f>oi<;, UTO'TT O V TO ote<rBai oijAov elvai
'TTW <; aKOVOV<TLV, EVOOV 'TTOLfi<ravra1 tjJ6<f>ov W<T'TTEP KW
Owvoc;.2 TWV fLEV yap Efw oi' EKE'ivov3 aKovoµ,ev, EKEtVOV
OE t/Jo</>ovvro<; Oia Tt; T04 yap UVTO AEt'TfETaL '7/TElV.
aT6'TTw <; OE Kat TO 'TTEpt T�V o<r<f>p71<rLV etp71KEV. 'TTP WTOV
fLEV yap ov KOLV�V alriav a'TTEOWKEV" Evia fLEV yap
DAW<; ov8' ava'TT VEEL TWV o<r<f>pawoµ,Evwv. E'TTELTa TO
µ,aAL<TTU o<r</>paive<rBai TOV<; 'TTAEl<TTOV E'TTL<T'TTWfLEVOV<;
ev718ec;· OVOEV yap o<f>eAO<; µ,� vyiawov<r71> � µ,�
avecpyµ,Ev71c; 'TTW <; Tij<; al<rBfi<rew<;. 'TT O AAOl<; OE <rvµ,(3ai
VEL 'TTE'TTA71pw<r8ai5 Kat DAW<; µ,71oev al<rBave<rBai. 7rpo<;
1 7Toi-r/uavro<; Wimmer 2 KwOwva<; mss., corr. Sturz

3 €Ke'i:11011 Schneider: €Ketva mss.: liKeivov Usener
622
E MPEDOCLES
that among the elements it i s only fire that produces an

effluence, but not any of the other ones. Moreover, if be
ing destroyed occurs because of the effluence (which he
uses very often as a proof), and if odors too happen to
come about by an effluence, then of necessity those bodies
that release the strongest odor would be destroyed most
quickly. But in fact what happens is almost the opposite:
among plants and other things, it is the ones with the
strongest odor that last the longest. In addition, in the
reign of Love there would be no perception at all, or less,
since at that time things are united and do not produce an
effluence.
[Sound and smell]
[21] Now, regarding hearing, when he explains that it hap
pens by virtue of internal sounds, it is absurd to suppose
that the way in which people hear has been clarified if one
locates the sound on the inside, like that of a bell. For
regarding the sounds that come from outside, it is by this
means that we hear these, but by what means do we hear
what makes a sound on the inside? For the same problem
still remains to be resolved. Absurd, too, is what he says
about smell. For first, he does not provide a cause that
would be in common. For some of the beings that perceive
odor do not breathe at all. Then it is foolish to say that
those who inhale the most perceive odor most keenly; for
this is of no use, if the organ of sensation is not healthy or
open in a certain way; and it happens that many are
blocked and do not perceive at all. And, what is more,
4 TO mss.: TOVTo Wimmer

5 1TE1TA7Jpw<r8ai mss.: 1TE1T7Jpw<r8ai Korais
623
Sf. rovroi• oi SvcT7rvooi Kat oi 7TovovvTE<;" KaL oi Ka0Ev

SovTE <;" µ,aA.A.ov av ala-OavowTo TWV oa-µ,wv· TOV 7TAE'i
<rTOV yap lAKOVU"lV aepa. vVV Sf. a-vµ,f3aivEl TOVvav
rlov.
[22] ov yap t<rW<;" Ka()' UVTO TO ava7TvE'iv afrwv Tij<;"
oa-</>p�a-Ew,, &.Ha KaTa a-vµ,f3Ef3YJK6,, w' eK TE Twv
aAAWV '<fiwv µ,apTvpEtTal KaL Sia TWV ELPYJf-lEVWV 7TU
Owv· o S' w<;- TaVTYJ' ov<rYJ• Tij<;- alria<;- KaL E7TL TEAEL
7TrLAlV EtpYJKEV WU"7TEp E7TlU"YJf-"UlVOf-lEVO<;" [ . . . 023 1 ] .
=
OVK aAYJ0E <;" <Sf.>6 ovSf. T O µ,aALU"Ta oa-</>paivEa-Oai TWV

Kov</>wv, aHa SE'i KaL oa-µ,T]v EVV7TrLPXELV . 0 yap aT]p
KaL TO 7TVp Kov</>ornTa µ,ev, ov 7Toiova-i Sf. at<rOYJ<rLv
oa-µ,ii• ·
6 < 8€ > Schneider
[Thought]
[23] w<ravTW<;" S' av Tl<;" KaL 7TEpL TT]v <f>pDVYJ<rlV a7Top+
<rElEV, Et yap 1 TWV aVTWV 7TOlEt KUL TT]v at<rOYJ<rlV. KaL
yap a7TaVTa µ,EOetEl TOV </>povE'iv. KUL aµ,a 7TW<;" evSe
XETal KaL ev aAAOlWU"El KaL V7TO TOV oµ,oiov yivEa-Oai
TO </>povE'iv; TO yap oµ,owv OVK aAAOlOVTal T(/> oµ,o iqi.
TO Sf. ST] T(/> aZµ,an <f>povE'iv KUL 7TUVTEAW<;" aT07TOV'
7TOAAa yap TWV '<fiwv avaiµ,a, TWV Sf. €vaiµ,wv2 TU 7TEpL
TU<;" ala-O�<rEl<;" avaiµ,oTaTa TWV f-"Epwv. en KaL OU"TOVV
KUL Optt ala-OavoiT' av, E7TEL ovv3 et a7TaVTWV EU"TL TWV
1 e17rep olim coni. Diels (cf. DG, app.): et y' aTrO Usener, EK
yap vel el 8ia Schneider 2 ava£,,,w v mss., corr. Schneider
624
E MPEDOCLES
those people who breathe with difficulty, the ones who are
working hard, and those who are asleep would perceive
odors better, for they are the ones who inhale the most air.
But in fact it is the opposite that happens.
[22] For probably it is not in itself that respiration is the
cause of smell, but by accident, as the evidence of the
other animals and the phenomena just mentioned indi
cate. But he has said it again, as though this were the
cause, at the end as well, as though to set his seal upon it:
[. .
. D23 1 ] . And it is not true either that it is most of all
=
light bodies that are smelled, but there must be some odor
present in them as well. For air and fire are the lightest
things, to be sure, but they do not produce a sensation of
odor.
[Thought]
[23] In the same way, one could also raise difficulties about
thought, if indeed he considers it to arise from the same
things as sensation. For all things will then have a share in
thinking. And how is it possible that thinking should occur
at the same time both in virtue of an alteration and by
means of what is similar? For what is similar is not altered
by what is similar. As for the claim that it is by means of
blood that thought takes place, this is completely absurd:
for many animals have no blood, and among those that
have blood the parts of the body related to sensations have
the least blood in them. Moreover, bone and hair would
perceive, since therefore they too are composed out of all
the elements. And the result is that to think, to perceive,
and to feel pleasure [scil. on the one hand] , and to experi-
3 yovv Wimmer
625
<TToixd,wv. KaL <TVµ,/3a[vet TavTo4 elvat TO <f>pove'iv KaL

al<r8ave<r8at KaL 1]oe<r8at KaL <To>5 AV7TEt<T8at KaL6
a:yvoe'iv· aµ,<f>w yap 1TOtEt TOt<; UVOf.LOLOt<;. W<T{)' aµ,a Tfii
µ,ev ayvoe'iv EOEL y[ve<r8at AV1TYJV, Tfii Oe <f>pove'iv T]oo
v�v.
[24] aT01TOV Oe KaL TO TOS Ovvaµ,ei<; EKU<TTOt<; €yy[ve
<T8at Ota TTJV €v To'i<; µ,optot<; Toil atµ,arn<; <TVyKpa<rtv,
w<; 7) TYJV y'AwTTav alT[av Toil ev A.Eyeiv <oV<rav 1) >1
Ta<; xe'ipa<; TOV OYJµ,tovpye'iv, dA.A.' OVK opyavov Tattv
exovrn. Oto KaL µ,<iHov av TL<; U1TOOOLYJ T'fi µ,op<f>fi TTJV
alTiav 7) Tfi Kpa<ret Toil atµ,arn<;, 7) xwpL'> Otavo[a<;
E<TTLV" OVTW<; yap EXEL KaL E1TL TWV aA.A.wv '<f>wv.
4 TovTo mss., corr. Stephanus 5 <To > Schneider
6 post Kat hab. mss. To, de!. Wimmer
7 <o.;';uav f',> Diels
[General conclusion]
'Eµ,?TeOoK'Afi<> µ,ev ovv EOtKEv EV 1To'AA.o'i<; Otaµ,apTavetv.
The Handbook of Aiftius: Examples of Summaries

Marked by Various Later Philosophical
Problematics (R26-R30)
R26 (A47) Aet. 1 .5.2 (Ps.-Plut.) [ el �v TO 1T<iv]

'Eµ,?TeOoKAfi<> oe Ko<rµ,ov µ,E.v eva, ov µ,€vTot TO 1T<iv
e'lvat TOV Ko<rµ,ov dA.A.' 6A.[yov n TOV ?TaVTO'> µ,€po<;, TO
Oe A0t1TOV apyT]v VAYJV.
626
E MPEDOCLES
ence pain and to b e ignorant [scil. on the other hand]

would be identical (for both of them he explains by what
is dissimilar): so that ignorance would have to be accom
panied by pain, and thinking by pleasure.
[24] So too it is absurd to claim that capabilities develop
in each one because of the mixture of the blood in the
parts of its body, as though the tongue were the cause of
eloquence, or the hands that of craftsmanship, and they
did not have instead the rank of an instrument. For this
reason it would be better to attribute the cause to the
shape rather than to the mixture of the blood, which is
deprived of thought. And the same applies to the other
animals as well.
[General conclusion]
So it seems that Empedocles was mistaken on many
points.
The Handbook ofAi!tius: Examples of Summaries

Marked by Various Later Philosophical
Problematics (R26-R30)
R26 (A47) Aetius
Empedocles: the world is one, but the world is not the
whole but a small part of the whole, while the rest is inert
matter. 1
1 The distinction between the world and the whole is Stoic.
627
R27 (A43) Aet. 1 . 13 . l (Ps.-Plut., Stob.) [7TEpt E!A.axicrrwv]

'Eµ.7TEOoKA.i/<> 7Tpo rwv rEcrcrapwv crroixEiwv Opav
crµ.ara E!A.axicrra, OLoVEL O"TOLXEta 7Tptv O"TOLXELWV,
oµ.owµ.Epij 0 EO"TL <rrpoyy6A.a. l
1 o e<rn <rrpoyyvA.a om. Stob., de!. Sturz
R28 Aet.
a ( < A32) 1. 7.28 ( Stob.) [ ri<> o 8Eo<>]
<'Eµ.7TEOOKAij<;>1 TO EV, KaL TO µ.€.v �v T�V avayK"f/V,
VA"f/V OE avrov2 Ta TEO"crapa O"TOLXEta, ELOY/ Se TO Ne£
KO<; KaL r�v <PiA.iav3 [ . . . ] .
1 add. Heeren: <'Eµ:rre DoKAij<; rov <r<f>a"ipov Kat> Wachsmuth,
<'Eµ:rreOoKAij<; <r</>atpoeiSij KaL aiSwv KaL aKLv7JTOV TO EV >
Diels 2 awov Wachsmuth: avrij<; mss. 3 <f>iA.iav corr. P2 :
</>iA.o veiKiav F: <f>ivEtKtav P1
b (A45) Aet. 1 .26. l (Ps.-Plut.) [7TEpt ovcria<; avayK"f/'>]

'Eµ.'lTEOOKAij<; ovcriav avayKY/'> alriav XP"f/O"TLK�V TWV
apxwv KaL TWV O"TOtXELWV.
R29 (< A85) Aet. 5.25.4 (Ps.-Plut. ) [o'lTorEpov E!crriv

v'lTvo<; � Bavaro<>, ifroxii<> � crw1wro<;]
'Eµ.'lTEOOKAij<; TOV Oavarov yEyEvijcrOat oiaxwpicrµ.ov
TOV 7TVpwoov<;, E!t 6Jv r, crliyKptcrt<; re;> av8pwmp crvv
E<TraOY/· w<rre Kara rovro Kowov Elvai rov Oavarov
crwµ.aro<; KaL lflvxi/<>· [ . . . cf. D206a].
628
E MPEDOCLES
R 2 7 (A43) Aetius
Empedocles: before the four elements there are smallest
sparks, like elements before the elements, homoeomers,
that is, spherical.
R28 Aetius
a (< A32)
<Empedocles: > [scil. god is] the one. And the one is neces
sity, and its matter the four elements, its forms Strife and
Love [ . ] .
. .
h (A45)
Empedocles: the essence of necessity is a cause that uses
the principles and the elements.
R29 ( < AB5) Aetius

Empedocles: death occurred as the separation of the fiery
element from the ones out of which the mixture is com
posed for the human being. So that from this point of view
it [i.e. death] is in common for the body and the soul [ . . . ] .
app. cf. ad D206a
629
R30 ( < 28 A49) Aet. 4.9. l ( Stob.) [Et &.>..:ryfNis al. al<T()fi
<TEL<> KaL cpavra<Tiai]
Empedocles Arrwng the Epicureans (R31-R35)

R31 (> A21 ) Luer. 1.712-733

712 adde etiam qui [ . . . ]
et qui quattuor ex rebus posse omnia rentur
715 ex igni terra atque anima proerescere et imbri.
quorum Aeragantinus cum primis Empedocles est,
insula quern triquetris terrarum gessit in oris,
quam fluitans cireum magnis anfraetibus aequor
Ionium glaucis aspargit virus ab undis
720 angustoque fretu rapidum mare dividit undis
Aeoliae terrarum oras a finibus eius.
hie est vasta Charybdis et hie Aetnaea minantur
murmura flammarum rursum se eolligere iras,
faucibus eruptos iterum vis ut vomat ignis
725 ad caelumque ferat flammai fulgura rursum.
quae cum magna modis multis miranda videtur
gentibus humanis regio visendaque fertur
rebus opima bonis, multa munita virum vi,
720 undans Lachmann

721 Aeoliae Heinsius: haeliae OQ: haeoliae 01G: Italiae L
724 eructans Brieger vomat Lamhinus: omniat OQG
630
E M PE D O C L E S
R30 (< 2 8 A49) Aetius

[ . . . ] Empedocles [ . . . ] : sensations are deceptive.
Empedocles Among the Epicureans (R31-R35)

R3 1 ( > A21 ) Lucretius, On the Nature of Things
Add those who [ ] . . . 712
And those who think that it is from four things that
all can
Grow, from fire, earth, air, and water. 715
Among these, the foremost is Empedocles of
Agrigentum,
Whom in its triangular shores an island bore
Around which the Ionian Sea, flowing in mighty
circuits
Scatters the salty brine of its green waves,
And by a narrow strait the swift sea divides with its 720
waters
The shores of the Aeolian land from the limits of that
island.
Destructive Charybdis is here, and here the
rumblings of Aetna
Threaten that its wrathful flames are gathering again,
So that once again its violence might pour forth fires
bursting from its throat
And carry the lightnings of its flame back to the sky. 725
This mighty region, which seems wondrous in many
ways to many
Human populations and is said to be worth visiting,
Rich in good things, fortified by a huge force of men,
631
EARLY G R E E K P H I LO S O P H Y V
nil tamen hoe habuisse viro praeclarius in se

730 nee sanctum magis et mirum carumque videtur.
carmina quin etiam divini pectoris eius
vociferantur et exponunt praeclara reperta,
ut vix humana videatur stirpe creatus.
A Positive Use of One Verse of the

Purifications (R32)
R32 (ad B l l8) Sext. Emp. Adv. Math. 1 1.96

aAA' elwOacri 7WE'> TWV U7TO Tij<> 'E7TlKovpov aipE<TEW<;
[ad Frag. 398 Usener] [ . . . ] AE"jELV OTL ef>vcrtKW<; Kal a8i-
8aKTW<; TO '4Jov ef>ruyet µf.v Ti/v aAy7186va, 8twKEt 8€
Ti/v ,Y,8ov�v· yevV7j0Ev yovv KaL µ718E7TW Toti; KaTa 86-
�av 8ovAevov aµa Tql pa7Tlcr0ijvai1 acrvv�Oet dEpoi;
t/n)�et EKAav<TE TE Kal EKWKV<TEV [cf. Dl4] .
1 /mru:rO�vat Usener
Two Criticisms . . (R33-R34)
R33 ( � DK) Lucr. 1.734-747

hie tamen et supra quos diximus inferiores
735 partibus egregie multis multoque minores,
quamquam multa bene ac divinitus invenientes
632
E M PE D O C L E S
Nonetheless seems to have possessed nothing more

illustrious than this man,
Nothing more sacred, more admirable, and more 730
precious.
Indeed, the songs arising from his divine heart
Speak loudly and declare illustrious discoveries,
So that he scarcely seems to have been born of
human stock. 1
1 Elsewhere (2. 1081-82) Lucretius virtually translates
073.296-97.
A Positive Use of One Verse of the

Purifications (R32)
R32 (ad B l l8) Sextus Empiricus, Against the Ethicists

But some members of the school of Epicurus [ . . ] have
.
the custom of saying that it is by nature and without having

been taught that an animal flees pain and pursues plea
sure; thus when it has just been born and has not yet be
come enslaved by opinion it "wept and wailed" at the
moment it was lashed by the air's "unaccustomed" cold
[cf. Dl4].
Two Criticisms . . (R33-R34)

.
R33 ( ;t: DK) Lucretius, On the Nature of Things

Nonetheless, he and those who, I said earher, were
much inferior
To him in many regards and were far below him, 735
Although, by making many fine discoveries by divine
inspiration,
633
ex adyto tamquam cordis responsa dedere

sanctius et multo certa ratione magis quam
Pythia quae tripodi a Phoebi lauroque profatur,
740 principiis tamen in rerum fecere ruinas
et graviter magni magno cecidere ibi casu.
primum quod motus exempto rebus inani
constituunt et res mollis rarasque relinquunt,
aera solem ignem terras animalia frugis
745 nee tamen admiscent in eorum corpus inane;
deinde quod omnino finem non esse secandis
corporibus faciunt neque pausam stare fragori
[. . .]
741 casu 0 1 : cauu 0: causa QU
744 solem] rorem Christ ignem] imbrim Bailey
747 faciunt Laur: XXXV: 31 : facient OQU
R34 ( � DK) Diog. Oen. 42.II-III et V Smith

[Col. II] [ . . . ] µErn/3aivew [<fn1] lcrt Ta> 1/Jvxa> EK a-w
µalTwv Et> a-wµarn µEITa To Ta Trpwrn 8ia<f>Oal [5]pfi
vai Kat E7r' aTTELpov Tovlrn YEtllECTOat, WCTTTEP ovlK
EpovVTO> avT(fi 'TWO>" I "'E!':rEOOKAEt>, Et µEv I 9y[v]
f?fravrni KaO' fovl[lO]:�� [aH if!vxq.t µeveiv µ1)1{)� t If
. TAKAEL> t crVP,�tll I Et> �[qi ]ov cpva-w Kat rnvlrnv �4PL!'
µern<f!epei!' I [a]{mf>, Ti a-o� 8vvarn� � I [Col. III] µm£
f3aa-i>; Ell y�[p Tfii ] I µErn�v XP.?V<f!, 8i' o[v To] I µern-
omnia suppl. Smith exceptis III.l, 8, 9, 10, 12 (el,), 13 Usener;

2, 3-4, 7, 11, 12 (µera/3i/3a,wv) William; V.3-4 (aµewov)
634
E M PE D O C L E S
They gave oracular responses, as it were from the

shrine of the heart,
In a more holy and much more certain way than
The Pythia who speaks forth from Phoebus' tripod
and laurel,
Nonetheless, concerning the beginnings of things, 740
they have come to ruin
And, great as they were, they have crashed heavily
with a great fall:
First because they accept motion but suppress the
void
And suppose that things are soft and porous,
Air, sun, fire, earth, animals, plants,
But nonetheless they do not mix void into their 745
bodies;
Then, they do not set any end to the division
Of bodies and give no respite to their fragmentation
[. . .]
R34 ( 7:- DK) Diogenes of Oenoanda, Epicurean inscrip

tion
[Col. II] . . . he says that the souls transmigrate from some
bodies to other bodies after the first ones have been de
stroyed and that this continues to infinity, as though no one
asked him, "Empedocles, if on the one hand souls are able
to subsist by themselves and you do not <have> to drag
them into the nature of a living being and to transfer them
for this reason, [Col. III] then what good is transmigration
for you? For during the intermediate time during which
Gomperz; 4 (yap), 5 Herberdey-Kalinka; 8 Usener; 1 1 (v7Tfipxe

ro) rest. Cousin; 13 Casanova; 14 William Col. II. 11 sensus
exiget o,PeiA.w; vel. sim.: alii alia, cf. Smith ad Joe.
635
/3aLVElV avm[L> ')'EL] lvETal '<[>ov cf>vcnv [Si] l [5]€xov, Tg

71"aV Taf.><?-X�[-r)] lcrovTal. Et s� µ:17[Saµ,w>] I EXOV<Tl µ,€v� ff
a[vEv] I crwµ,aTO>, TL µ,a[)ucrm] I EaVT<fl 7rapEXEL[>
7rpa] l [lO]yµ,am, µ,q_A'A.ov [Se e] IKEtvai>, <_TVP<t'[v avTa>]
IKaL µ,Em/3i/3aUwv Et>] I ETEpov et ETEpoy [ 'rfi] lov;
KaL TaVTa 71"0 • • •[Col. V] a] l [µ,ELVOV y]�p a71"AW>
al [5]cf>OapTOV> [.ryv] TU> tfrolxa> KaO' eavra> 1TOLIELV KaL
µ,T, Et> µ,alKpov ev/3aAELV avTa[ >] I 1TEpL7rAOVV, Zva CTOV
TO I [10] 7rav€crxaTov cr�µ,volTEpov v7rfipXE TO t/JEv<_Tlµ,a.
� crot µ,€v, 'Ev7rEISoKAEi>, dmcrTl)croµ,E[v] I Ta> µ,Em
/3acrm Tq.[vlm>] [ . . . ] ."
R35 ( > ad B8) Plut. Adv. Col. 10-l l 1 1 1 1F-1 1 12B

0 Se KwAWT1J> [. . .] 71"UAlV eta71"TETal TOV 'Eµ,7rESo
KAEOV> TavTo 71"VEoVTO» [ . . . D53, with textual variants] .
=
TaVT' E')'W µ,ev ovx opw KaO' 0 T l 7rp0> TO 'fiv V71"EVav

TlOVTaL1 TOL> v7roAaµ,f3avovcri µ,1/TE yivEcriv Tov µ,T,
OVTO> Eivai µ,1/TE cf>Oopav TOV OVTO>, aAA' OVTWV TlVWV
crvvoS aA'A.71>.. a Ti,v ')'EVECTlV SiaAVCTEl S' a1T' aA
A.1)>.. w v Tov OavaTov e7rovoµ,a,Ecr0ai. on yap avrt Ti'/>
')'EVECTEW> Etp7JKE Ti,v </>v<TLV, avnOet> TOV OavaTOV
avTfj2 SESl)AwKEV 0 'Eµ,7rESoKAf,>. Et S' oi µ,itei> TU>
')'EVECTEL> n0€µ,Evoi Ta> Se cf>Oopa> SiaA.vcrEL> ov 'wcriv
ovSe SvvavTal 'fiv, TL 71"0lOVCTlV ETEpov oiiTol; KatTOl 0
µ,ev 'Eµ,7rESoKAfi> Ta crToixE£a KoAAwv Kat crvvapµ,oT-
1 v1Tevanwvu8at mss., corr. Xylander
636
E MPEDOCLES
the transmigration takes place, <interrupting> the nature

of a living being, they will be thrown into complete disor
der. But if on the other hand they are not able at all to
subsist without a body, why do you worry yourself, and
even more them, by dragging them and displacing them
from one living being to another? . . . [Col. V] For it would
have been better to make the souls simply indestructible
by themselves and not to send them out on a great voyage,
in which case your last error would have been worthier. Or
else, Empedocles, we shall refuse to believe you regarding
these transmigrations [ . . . ] .

R35 ( > ad B8) Plutarch, Against Colotes
Colotes [ . . . ] once again attacks Empedocles who ex
presses the same idea [scil. as Democritus, the object of
Colotes' preceding attack] [ . . . 053 ] . I myself do not
=
see in what way it is an obstacle to living if one supposes

that there is neither birth of what does not exist nor de
struction of what does exist, and that what people call
'birth' occurs by the reunification with one another of cer
tain things that exist, and what people call 'death' happens
by their dissolution. For the fact that Empedocles said
'nature' (phusis) in place of 'birth' (genesis) he has made
clear by opposing 'death' to it. But if those people who
posit that births are mixtures and that destructions are
dissolutions do not live and are not capable of living, what
do they do that is different? And what is more, by combin
ing and fitting together the elements by heat, softness, and
2 acrTi,p mss., corr. Xylander
637
TWV 8epµOTYJ<I"L Kal µaAaKOTYJ<Yt Kat vypoTYJ<Yt µl,6v

aVTOl8 Kal <rvµ<f>viav EVWrtKT]v aµw<ryE7TW<; EVOtOW<YtV,
OL OE Ta<; aTpE7TTOV<; Kat a<rvµ7Ta8et<; aToµov<; Et<; TO
aVTO <YVVEAavvovTE<; [ . . . ] .
R36 (A27) Cic. Ad Q. 2.9.3

Lucreti poemata ut scribis ita sunt: multis luminibus
ingenii, multae tamen1 artis; sed cum veneris, virum te
putabo, si Sallusti Empedoclea legeris, hominem non
putabo.
1 etiam Orelli

R37 (< Al) Diog. Laert. 8.67

ov 7TapijKE T' 1 ovof. TOVTOV 0 Tiµwv, aAA.' �oe2 aVTOV
Ka8a7TTErat A.f.ywv [Frag. 42 Di Marco]
Kat 'Eµ7TEOOKAij<; ayopaiwv
AYJKYJTii<;3 E7TEwv· o<ra o' e<r8eve, TO<Y<Ya Ot€tAev4
apxwv5 &., oiE8YJK' apxa<; E7Tt0€VEa<; aAA.wv.
1 r' BP1 : &· FP4 : 2 aXX .1&e rec. : a).. A.w &· (vel &€) BF:
aA.A.wv &' P4 3 A'Y/K'Y/T"1> BP 1 F: K'Y/A'Y/T"1<; rec. 4 r6cnTa
&iet:A.ev Apelt: ro<r<ra&e eTA.ev BPF: rn<r<ra&· €eiA.ev Diels
5 apxwv Sturz
638
E M P E DOCLE S
moisture, Empedocles confers upon them in one way or

another a unifying mixture and cohesion, while those who
drive together inflexible and impassive atoms [ . . . ] .

R36 (A27) Cicero, Letters to His Brother Quintus
The poems of Lucretius are just as you describe them,
with many brilliant passages demonstrating his talent, but
nonetheless displaying his great artistry. But when you
come, I will think you are manly if you can read Sallust's
Empedoclea-but I won't think you're human.

R37 (< Al) Diogenes Laertius
Timon did not let him [i.e. Empedocles] escape either, but
he attacks him like this, saying,
. . . and Empedocles, bawler of
Vulgar verses; as far as his strength permitted, he
divided everything,
A commander who established principles in need of
other principles.
639
R38 ( � DK) Cic. Acad. 2. 14

[ . . . ] et tamen isti physici raro admodum, cum haerent
aliquo loco, exclamant quasi mente incitati, Empedocles
quidem ut interdum mihi furere videatur, abstrusa esse
omnia, nihil nos sentire nihil cemere nihil omnino quale
sit posse reperire [. . . ] .
R39 (ad Bl36 et Bl37) Sext. Emp. Adv. Math. 9 . 127-30

[ 127] oi µ,ev oljv TTEp'i Tov IIv8ay6pav Ka'i Tov 'Eµ,TTE
OoKAEa Ka'i TO A.oiTTov Twv 'Irn>..w v 7TAij86i; </>a<n µ,T/
µ,6vov T]µ,'"iv 7rpoi; a>.. >..T, A.ovi; Ka'i 7Tpoi; TOV<; Owvi; Etvai
nva KOtVWVLaV, a>.. A. a KUl 7Tpoi; TU aA.oya TWV '<[iwv.
€v yap v7Ta,pxEi 1 7TvEvµ,a To 8ia 7TavToi; Tov Kocrµ,ov
8iijKov tfivxiji; TpoTTov, To Ka'i Evovv T]µ,fis TTpoi; EKE'"iva.
[128] Ot07TEp Ka'i KTElVOVTE<; avTa Ka'i Tat<; <rapg'iv
UVTWV Tpe</>6µ,evoi aOtK{icroµ,iv TE Ka'i a<rE{3{icroµ,ev W<;
crvyyeve'"ii; avatpOVVTE<;. l!.vOev Kal 7TapiJvovv OVTOL oi
</>iA.ocro</>ot U7TEXE<r8ai TWV f.µ,tJivxwv, KUl acref3e'"iv l!.</>a
<rKOV TOV<; avOpo>TTOV<;
{3wµ,ov f.pevOovrni; µ,aKapwv Oepµ,o'"icri </>ovoicriv.
I v1r<ipxeiv ed. Gen.
640
E MPEDOCLES

R38 ( � DK) Cicero, Prior Academics
[ . . . ] and yet those natural philosophers of yours, when
they get stuck on some point, occasionally cry out as
though they were mentally excited-Empedocles, indeed,
in such a way that he sometimes seems to me to be raving
mad-that all things are concealed, that we perceive noth
ing, distinguish nothing, are incapable of knowing the true
nature of anything at all [ . . ] [cf. D42] .
.

R39 (ad B l36 et B l37) Sextus Empiricus, Against the
Natural Philosophers
[ 127] Pythagoras, Empedocles, and most of the other Ital
ians say that there exists for us a community not only with
regard to one another and with regard to the gods, but also
with regard to the irrational animals. For there exists a
single breath that penetrates through the whole world like
a soul, which also unifies us with them. [ 128] That is why
if we kill them and feed on their flesh we will be commit
ting an injustice and an impiety, as if we were killing our
relatives. This is why these philosophers urged that we
abstain from living beings and said that those men were
committing an impiety
who redden the altar of the blessed with hot blood. 1
1 Some scholars think that this anonymous verse comes from

a Hieros logos ('Sacred Discourse') attributed to Pythagoras (cf.
PITHS. R46).
641
(129] Kai 'Ep,7rE8oKAij<; 7rOV cPYJUW ( 028] Kai ( . . .

. . . =
= D29 ] .
(130] mvm 8� 7rapnvovv oi 7rEpi rov ITv0ay6pav,

7rTaLOVTE<;" ov yap El EU"Tt n2 8iijKOV 8i' Y,µwv TE Kai
iKdvwv 7rvEvµa, Ev0v.:; Ea-n n<> Y,µ'iv 8iKawa-VvTJ 7rpo<>
Ta a'A.oya TWV '<[Jwv.
2 ro mss., corr. ed. Gen.

R40 ( � DK) Gal. Plac. Hipp. Plat.

a 3.3.25 ( < Chrys. Frag. 906, vol. 2, p. 255.15-20 SVF)
[ . . . ] ovrw<; it 'Op<jJ€w<; Kai 'Eµ7rE8oKAEov<; [ . . . ] Kai
er€pwv 7rOLYJTWV E7rWV JA-VYJJA-OVEVEt 7rap,7ro'A.'A.wv oµoiav
EXOVTWV aro7riav [ . . . ] .
b 3.5.22 ( < Chrys. Frag. 884, vol. 2, p. 237.23-25 SVF)

aptaµEVO<; ofiv a7rO TWO<; 'Ep,7rE8oKAEtov pf,a-EW<; Et
TJ'YEtTaL TE av�v Kat TtVWV Kara T�V EtY,yYJU"tV atto
'Jl.oywrEpwv apxEmt 'A.6ywv, EV ol<; EU"Tt Kai 0 7rEpi rij<;
<jJwvij<; [ . . . ] .
R41 ( < A31 ) (Ps.-?) Hipp. Haer. 1.3. 1-2

ol!ro<; T�V TOV 7raVTO<; apx�v NEtKO<; Kai i'A.iav EcPTJ"
Kai ro rij.:; µova8o.:; voEpov 7rilp rov 0E6v, Kai a-vv-
642
E MPEDOCLES
[ 129] And Empedocles says somewhere, [ . . 028] and

. =
[ . . . D29] .
=
[ 130] This is what the disciples of Pythagoras urged-in

error: for it is not because there is a breath penetrating us
and them that we have a relation of justice with regard to
the irrational animals.

R40 ( � D K ) Galen, On the Opinions of Hippocrates and
Plato
a
[ . . . ] so too he [i.e. Chrysippus] cites from Orpheus, Em

pedocles, [ . . . ] and other poets very many lines that are
just as irrelevant 1 [ . . . ] .
1 Because they do not mean what Chrysippus wants to make
them say, viz. that the soul is located in the chest.
h
So starting with a passage from Empedocles, he [i.e. Chry
sippus] interprets it, and in the course of his interpretation
he broaches some rather noteworthy arguments, includ
ing the one about speech [ . . . ] .
R41 ( < A31 ) (Ps.-?) Hippolytus, Refutation ofAll Heresies

This man said that the principle of everything is Strife and
Love, and that god is the intellectual fire of the monad,
643
E<TTUIJaL EK 1TVP0'> Ta 1TUIJTa Kal EL'> 1TVp avaA.vlJ�<TE

<TIJai·1 q;2 <TXE8ov Kal oi !rnnKOl <TVIJTLIJEIJTaL 86yµ,an,
eKm1pwu-iv 1Tpou-8oKwvTE<>. µ,aA.iu-Ta 8€ 1TavTwv u-vy
KaTaTWETat Tfj fLETEvu-wµ,aTW<TEL [ . . . Dl3].=
1 avaA.v8�cracr8ai 0 2 4> LO: w<; Bb
R42 (ad B2 et B3) Sext. Emp. Adv. Math. 7. 1 15-16,

120-25
[ 1 15] 'Eµ,1TE8oKAij<> 8€ o 'AxpayavT'lvo<> KaTa µ,€v Tov<>
U1TAOV<TTEpov 8oKOVIJTa'> aVTOIJ eb1ye'iu-IJai �t KpL
T�pta Tij<> a'AY1IJELa') 1Tapa8i8w<TLIJ. 8vo yap 8pa<TTY/
piov') TWIJ OAWIJ avxa<> V1TOIJEfLEIJ0'>, <PtAtalJ Kal NEtKO'>,
aµ,a TE TWV TE<T<Tapwv µ,vryu-IJEl'> WI) VALKWIJ, Yii'> TE Kal
v8aTO'> Kal Mpo<> Kal 1TVP0'>, 1TUIJTWIJ1 TaVTa2 E</>YJ Kpt
T�pta TVYXUIJELIJ. [ l l6] 1TaAata yap TL'> [ . . . ] avwlJEIJ
1Tapa TOl'> <f>v<TLKOl') KVALETaL 86ta 1TEpl TOV TO oµ,oia
TWIJ oµ,oiwv Etvai yvwpt<TTLKa· [ . . . ] [ 120] [ . . . ] EoLKE Kat
o 'Eµ,7re8oKAi/<> TaVTTJ <TVfL1TEpi<f>EpEu-IJai, €t TE ovu-wv
TWIJ Ta 1TUIJTa U"VIJE<TTaKVLWIJ apxwv AEyetv iu-apilJµ,a
TaVTaL'> V1Tapxew Ta KpLT�pta, 8i' 6w }'Eypa<f>e [121]
[.. . =D207] , eµ,<f>aivwv W'> yijv µ,€v KarnA.aµ,/3av6µ,EIJa
fLETOV<TL<f yij<>, v8wp 8€ KaTa fLETOXTJV v8aTO'>, Mpa 8€
fLETOV<TL<f TOV &.Epo<>, Kal E1Tl 1TVp0'> Ta avaA.oyov. [ 122]
d..Hoi 8€ �u-av oi AEyovTE'> KaTa Tov 'Eµ,1Te8oKAEa Kpi-
644
E M P E D O CLE S
and that all things come from fire and will be dissolved
into fire-a doctrine to which the Stoics too subscribe by
and large, since they expect the conflagration (ekpurosis)
[cf. RIOO] . But what he approves above all is metempsy
chosis (metensomatosis) [ . . . D l3] . =
See also Dl34b, RlOO
R42 (ad B2 and B3) Sextus Empiricus, Against the Logi

cians
[ 1 15] Empedocles of Agrigentum, according to those who
seem to give the simplest interpretation of him, proposes
six criteria of the truth. For having posited, with regard to
the universe, two active principles, Love and Strife, and
having also mentioned the four-earth, water, air, and
fire-as being material, he said that these are the criteria
of all things. [ 1 16] For there is an ancient [ . . . ] opinion
that has circulated since times immemorial among the
natural philosophers, that like knows like. [ . . . ] [120] [ . . . ]
Empedocles seems to adhere to this doctrine and to say
that, there being six principles from which all things are
made, the number of criteria is equal to these, when he
writes [121] [ . . D207 ] declaring that we grasp the
. = ,
earth because we participate in earth, water because we

have a share in water, air because we participate in air, and
analogously for fire. [ 122] But there have been others [scil.
l 7ravrwv N: 7rAacra<; LES-: 7rcL<Ta<; Fabricius

2 ravTa<; Fabricius
645
Tiipwv ElVat T7j<; a'Jvry()Ela<; ov TU<; ala·(){i<ret<; &.A.A.a TOIJ

opeov A.6yov, TOV 0€ op()oiJ A.6yov TOIJ µiv nva ()ELOIJ
V7T6.pxEw TOIJ 0€ av()pC:mwov· &v TOIJ µ€v ()ELOIJ avifot
<TTOIJ EllJat, TOIJ 0€ avepwmvov ifot<TTOIJ. [ 123] AEYEt 0€
7TEpt µ€v TOV µ� EIJ Tat<; al<r(){i<TE<Tt T�IJ Kpl<TW TaA'1)
()ov<; vmfpxEw ovTw<;· [ . 042. 1-Sa] . [ 124] 7TEpt 0€
. . =
TOV µ� El<; TO 7TUIJTEAE<; aA1)7TTOIJ ElVat T�IJ aA.i,()eiav,

aH' i<f>' O<TOIJ LKIJELTat 0 avepw7TWO<; A.6yo<; A7)7TT�IJ
v7rapxEw, Ota<ra</>E'i Tot<; 7rpoKetµ€vot<; im<f>ipwv [ . . .
= 042.8b-9] . Kat oia Twv if7j<; E7Tt7TA.{ifa<; Tot<; 7TAEov
brayyEAAoµ€vot<; yiyvw<TKEW 7Tapl<TTYJ<TW, on TO Ot'
EKa<TTYJ<; al<r(){i<rEW<; A.aµ{3avoµEVOIJ 1Tt<TTOIJ E<TTt, TOV
A.6yov TOVTWV E7Tt<rTaTovvTo<;, Kal7TEp 7rpoTEpov KaTa
opaµwv T7j<; a7T' avTWV 7Tl<TTEW<;. ( 125] cf>YJ<rL yap [ . .
= 044].

R43 (ad Bl29) Porph. VP 30-31 (et al. )

[ . . . ] TOVTot<; Kat 'Eµ7TEOOKA7j<; µaprnpEt A.iywv 7TEpt
avTOV · [ . .. =038]. TO yap '7rEptw<na' KaL 'ToJV OIJTWIJ
AEv<r<rE<rKEv lKa<rra' Kat '7rpa7TtOwv 7TAovrov' Kat Ta
EotKOTa Eµ<f>avnKa µaAt<rrn T7j<; Efatpfrov Kat aKpt
{3E<rTEpa<; 7Tapa TOV<; aAAOV<; owpyavw<rEW<; EIJ TE rip
opav Kat Tip aKOVEtlJ Kat Tip IJOELIJ TOV IIv()ay6pov.
646
E M PE D O C L E S
surely: Stoics] who said that according to Empedocles it is

not sensations that are the criterion of the truth but cor
rect reason, and that of this correct reason the one is di
vine, the other human; and of these the one, the divine
one, cannot be expressed, while the other, the human one,
can. [ 123] This is the way he says that the discernment of
the true does not reside in sensations: [ . . . 042. l-8a] ;
=
[124] but that the truth is not completely ungraspable but

that, within the limits to which human reason can attain,
it is graspable, he makes this clear by adding to the preced
ing verses [ . . 042.8h-9] . And in what follows, attack
. =
ing those who pride themselves on knowing more, he es

tablishes that what is grasped by each sensation is reliable
if reason controls them, despite the fact that earlier he had
attacked the belief that comes from them. [ 125] For he
says, [ . . . 044] .
=

R43 (ad B l29) Porphyry, Life of Pythagoras
[ . . . ] Empedocles bears witness to this [scil. that Pythago
ras listened to the celestial harmony, cf. PITH. a P33]
when he says about him, [ . . 038] . For the expressions
. =
'beyond measure,' 'he saw each one of all the things

that are,' 'wealth of organs of thought,' and other
similar ones indicate above all the existence of an extraor
dinary organic faculty in Pythagoras, one more precise
than other people's with regard to seeing, hearing, and
thinking.
647
Pythagorizing Appropriations of Lines

of Empedocles (R44-R45)
R44 ( < 44 A29) Sext. Emp. Adv. Math. 7.92

[ . . . ] Ka0a1TEp EAEYE Kai, o <l>i/...6 .\ao> [ . . . = D207] .
R45 (cf. ad B5) Plut. Quaest. conv. 8.8.1 728E

[ . . . ] EAEyE DE Tij> EXEµ,vOia> TOVTO y€pa> Eivai TOV>
lx()iJ, KaAEtV <E.\.\o7Ta» 1 [ . . . ], Kal TOV oµ,wvvµ,ov EfLOl
Tfii IIavcraviq. IIvOayopiKw> 1TapawE'iv Ta D6yµ,arn
[ . . D258] .
. =
1 <f>.. A.o1Ta�> Xylander
A Justification, Possibly of Pythagorean Origin,

for Empedocles' Claim to Be a God (R46)
R46 ( :;tc DK) Sext. Emp. Adv. Math. 1 .302-3

Kal µ,,Y,v w> ev TovToi> eCTTL rocp.\6>, ovTw Kav rn'i>
1TEpl aVTWV ypac/JEtCTl 1TOtf,µ,aCTtV, ofov 'Eµ,1TEDoKAEoV>
/... eyovTo> [ . . . D4.4-5a] Kal 1TaAiv [ . . D5] . o µ,Ev
= . =
yap ypaµ,µ,anKo> Kal o lDiwT71> v7To.\fii/JoVTai KaT'

aAa,ovEtaV Kal Ti,v 1TpO> TOV> aAAOV> av0pw1TOV>
V1TEpoi/Jiav TaVT' avEcpOeyxOai TOV cpiA6CToc/Jov, 01TEp
aAA6Tpi6v ECTn TOV KaV fLETptav lgiv Ell cpi.\oCTocpiq.
EXOVTO>, ovx on YE TOV TOCTOVTOV avDp6>· 0 DE a1TO
cpVCTtKij> OpfLWfLEVO> {)Ewpta>, CTac/Jw> YWWCTKWV on
648
E M PE D O C L E S
Pythagorizing Appropriations of Lines of

Empedocles (R44-R45)
R44 ( < 44 A29) Sextus Empiricus, Against the Logicians
[ . . . ] as Philolaus said too: [ . . . = 0207] . 1
1 These lines are cited by Aristotle as being by Empedocles.
R45 (cf. ad B5) Plutarch, Table Talk

[ . . . ] He [scil. an unknown author] said that it was a pre
rogative of [scil. Pythagorean, cf. PITH. b TU] silence
to call fish <mute > (ellopos) [ . . . ] and that it was as a Py
thagorean that my namesake [viz. the speaker in Plutarch's
dialogue is named Empedocles] recommended his doc
trines to Pausanias [ . . . ] .
A Justification, Possibly of Pythagorean 1 Origin,

for Empedocles' Claim to Be a God (R46)
R46 ( � DK) Sextus Empiricus, Against the Professors
Just as he [i.e. the grammarian] is blind in the case of these
[scil. technical treatises in prose] , so too in that of the
poems written on these subjects, as when Empedocles
says [ . . . D4.4-5a] , and again [ . . . D5] . For the gram
= =
marian and the ordinary man will think that the philoso
pher has said this out of boastfulness and contempt for
other men, something that is foreign to anyone who has
even only a moderate condition in philosophy, let alone to
such a great man. But whoever takes natural science as his
starting point, since he knows well that the doctrine that
1 But Diels attributes it to Posidonius.
649
apxa'iov oAwc; TO 86yµ,a E<TTt, rote; oµ,ofotc; Ta oµ,oia

yiyvw<TKE<TfJai, 07rEp aTro ITv0ay6pov 8oKOVV KaTEkq
Av0€vai KEtrat µ,€v Kat Trapa IT'Aarwvi f.v r Tiµ,atcp,
ElPYJTat 8€ 7rOAV 7rpOTEpov im' avrov 'Eµ,Tre8oKAfovc;
[ . . . D207], <TVVrJ<TEt on 0 'Eµ,Tre8oKAijc; fJEOV EaVTOV
=
7rpO<rYJYOPEV<TEV [cf. D4.4], E7rEl µ,6voc; KafJapov aTro

KaKtac; TT]pr}<rac; TOV vovv Kal avem06A.wrov r EV
eavr OE TOV EKTO') Oeov KaTEtAYJ<f>Ev.
The Exile of the Daerrwns as the Tribulations

of the Soul (R47-R55)
R47 ( ,.t DK) Plut. Esu cam. 1 . 7 996B

ov XE'ipov 8' l<Twc; Kai 7rpoavaKpov<ra<r0ai Kai 7rpo
ava<f>wvij<rai Ta TOV 'Eµ,TrE8oKA€ovc;· 1 a'A'AriyopEt yap
f.vravOa Tac; iJroxac;, on <f>6vwv Kat f3pw<rewc; <rapKWV
Kat aAAYJAO<f>ay[ac; 8tKYJV TtVOV<Tat <rwµ,a<rt fJVYJTOtc;
f.v8€8evrai.
1 post 'Eµ.1Te8oKAEoV<; lac. ind. Stephanus
R48 (ad B l l5 et B l l9) Plut. Exil. 17 607C

0 8' 'Eµ,TrE8oKAijc; EV apxii rijc; <f>i'Ao<ro</>[ac; 7rpoava
<f>wvr}<rac; [ .
. DIO. l , 3, 5, 6, 13] , ovx eavr6v, 1 aH'
. =
a<f>' EaVTOV Travrac; aTro8EtKVV<Tt µ,ETava<rrac; EVTavfJa

Kat t€vovc; Kal <f>vya8ac; Y,µ,ac; OVTa<;. "ov yap aiµ,a"
1 €avro11 < µ.011011 > Giesecke

650
E M P E DO C L E S
like is known by like is quite ancient-since it is thought

to come from Pythagoras, is also found in Plato in the Ti
maeus, and was enunciated much earlier by Empedocles
himself [ . . . 0207]-will understand that Empedocles
=
called himself a god [ cf. 04.4] because, since he alone had

kept his spirit pure of evil and uncontaminated, he had
comprehended the god outside himself by means of the
god within him.
The Exile of the Daerrwns as the Tribulations

of the Soul (R47-R55)
R47 ( ;t: DK) Plutarch, On the Eating of Flesh
It is surely not worse to declaim as a musical prelude and
as a preface the verses of Empedocles. 1 For he says alle
gorically there that the souls become bound to mortal
bodies because they are being punished for having com
mitted murder, consumed meat, and eaten each other.
1 Editors generally indicate after the first phrase a lacuna that
would have contained a citation of D 10. But Empedocles' proem
was so famous that Plutarch could have alluded to it without quot
ing it.
R48 (ad B l l5 and B l l9) Plutarch, On Exile

Empedocles, having proclaimed as a prelude at the begin
ning of his philosophy [ . . . 0 10. 1 , 3, 5, 6, 13], reveals
=
that not he himself, but, starting from himself, all of us

have changed our place of habitation in coming here and
are foreigners and exiles. For what he is saying is, "Oh
651
cP'Y/(]'tV "iJµ,'iv OVOE 1TVEVµ,a <TVyKpa(JEv, Ji av8pw1TOL,

tfroxfi<; ofo-iav Kat apx-Yiv 1Tapecrxev, al.I.' EK TOVTWV
TO (]'wµ,a <TV/l,1TE1TAU(]'TaL, Y'YJYEVE<; Kat 8v'Y}TOv," Tfj<; OE
tfroxfi<; &.Hax6fhv YJKOV(]''Y]<; oevpo, TTJV YEVE(]'LV U1TO
O'Y}µ,iav V1TOKOpt,ETUL Ti/J 7rpaOTUT<f' TWV ovoµ,aTWV. TO
o' UA'Y](JE(]'TUTOV, cf>evyei Kat 1TAavaTaL Oeioi<; EAavvo
µ,EV'Y) o6yµ,a(]'L Kat v6µ,oi<;, eW' W(]'1TEp EV V'Y)t2 (]'UAOV
Exov(]'YI 7Tof.vv, Ka0a7rep cf>'YJ(]'tv 6 I1AaTwv, "o(]'Tpeov
Tpo1Tov" Evoeoeµ,ev'Y/ Ti/J (]'(oµ,an oia To /LTJ µ,v'Y]µ,oveveiv
µ,'Y]oi avacf>epew
et or'Y)<; nµ,fj<; TE Kat 0(]'(]'0V µ,i,KEO<; of.{3ov (015)
µ,eOE(]'T'Y}KEV, ov !,apoewv 'A()f,va<; ovoi KopivOov Afj
µ,vov � !,KiJpov at.A' ovpavov Kat (]'EAi,V'Y)<; yfjv aµ,ei
ifiaµ,EV'Y} Kat TOV E7Tt yfj<; f3iov [ . . . ] .
2 v�<Y<p mss., corr. Sieveking
R49 (ad Bl22) Plut. Tranquil. an. 15-16 474B

&.Ha µ,aHov, w<; 'Eµ,7TeOoKAfj<;, oinai nve<; eKa(]'Tov
iJµ,wv yw6µ,evov 1Tapal.aµ,f3avov(]'L Kat KaTapxovTai
µ,o'ipai Kat oaiµ,ove<;· [ . . . 02 1] W(]'TE TOVTWV EKU(]'TOV
=
(]'1TEpµ,aTa TWV 7Ta8wv avaKEKpaµ,eva oeoeyµ,EV'Y}<;

iJµ,wv Tfj<; YEVE(]'EW<; Kat OLa TOVTO 7TOAATJV avwµ,a>.iav
EXOV(]''Y)<;, EVXETUL µ,iv 0 vovv exwv Tel f3ehiova, 7Tp0(]'-
0oKij, OE Kat OaTEpa, xpfirni o' aµ,cf>oTepoi<; TO ayav
acf>aipwv.
652
E MPEDOCLE S
humans, it is not blood or breath mixed together that has

supplied us with the substance and principle of our soul;
it is the body, earthbom and mortal, that is fashioned from
these"; as for the soul, which has come here from some
where else, he euphemistically calls its birth a 'voyage'
with the gentlest of terms. But the truth is that it flees and
wanders, driven by divine decrees and laws, and then, as
though on a ship that is being mightily buffeted, it is bound
to the body "like an oyster," as Plato says [Phaedros 250c],
because it does not remember nor consider
far from what honor and from what abundance
of bliss [D l5]
it departed when it left, not Sardis for Athens nor Corinth
for Lemnos or Scyros, but the heaven and moon for the
earth and for life on the earth [ . . . ] .
R49 (ad B 122) Plutarch, On the Tranquility of the Soul

But it is rather, as Empedocles [scil. says] , that two desti
nies and divinities seize hold of each of us and rule us
when we are born [ . . . D21], so that since our birth has
=
received the mixed seeds of both of these conditions, and

for this reason possesses much irregularity, our mind
wishes to have the better ones but also watches out for the
others, and makes use of both of them, excluding their
excess.
653
R50 (ad B l l5 et B l20) Plot. Enn. 4.8. 1

(. .J a7Topw, 7TW<; 7TOTE Kat VVV KaTa{3atVW, Kai 07TW<;
•
7TOTE 1wi lvoov Ti tfrox� yeyiv-ryrai Tov <rwµaTo<; [ . . .

cf. HER. R88] . 'Eµ7TEOOKAfj<; TE Et7TWV aµapravov<rai<;
v6µov elvai rat<; tfroxa'i.;; 7TE<re'iv €vTav8a Kat avTo<;
"cpvyas 8e60ev" yev6µevo<; 7}Kew "7Tt<rvvo.;; µaivoµivcp
vel.Kei" [Dl0.13-14] To<rovTov 7Tapeyvµvov, o<rov Kat
ITv8ay6pa<;, olµai, Kat Ot a7r' EKELvOV rlvtTTOVTO 7TEpt
TE TOVTOV 7TEpt TE 7TOAAWV a>..A w v. Ti/i OE 7Tapfjv Kat Ota
7TOL'TJ<TW ov <racpli elvai. AEt7TETat o� T]µ'iv 0 Beto<;
ITA.aTwv, (),. 7To>..A a Te Kat Ka>.. a 7Tept tfroxfi.;; et7Te [ . ] ·
. .
Kat TO <T7T�Aawv avT<fi, W<T7TEp 'Eµ7TEOOKAEl TO avTpov

[cf. Dl6], Tooe TO miv-OoKw µoi->..iyei [ . . . ] .
R51 (ad Bl26) Porph. in Stob. 1 .49.60 ( < 382 F22-26

Smith)
avTfj<; yap Tfj<; µeTaKO<T/L�<TEW<; eiµapµEV'TJ KaL cpv<rt<;
V7TO 'Eµ7TEOOKAEoV<; oaiµwv 6.V71y6pevrai,
R52 (ad Bl21) Synes. Provid. 1 1.3-4

ovo OE Ti Tov Ko<rµov </>v<ri<; 7Tapixerai, T�v µEv cpw
Toeioi), T�V OE aeioi)· [ . . . ] [4] KEtTat OE 0iµioo<; v6µo<;
ayopevwv t}lvxa'i<;, 7/n<; llv oµiA�<Ta<Ta Ti/ TWV OVTWV
654
E M PE DOCLE S
R50 (ad B l l5 and B l20) Plotinus, The Descent of the

Soul into Bodies
[ . . . ] I am puzzled how it can happen that I am descending
now, and how my soul could ever come to be within a body
[ . . . ] . Empedocles too, when he said that for souls that
have committed a sin there is a law, that they must fall
here, and that he himself became "an exile from the
divine" and came here because he "relied on insane
Strife" [D l0. 13-14] , was merely revealing explicitly ex
actly what Pythagoras, I suppose, and his followers indi
cated allegorically on this subject and on many others;
moreover, he is not clear because he is writing poetry. So
we are left with the divine Plato, who said many fine things
about the soul [ . . . ] and his 'cave' [Republic 7.514a] , like
Empedocles' 'cave' [cf. Dl6], seems to me to designate
this universe [ . . . ] .
R51 (ad B l26) Porphyry in Stobaeus, Anthology

The destiny and nature of this cosmic reconfiguration are
called by Empedocles a divinity
enveloping [scil. them] in an unfamiliar cloak of
flesh [Dl9]
and putting new clothes on the souls.
R52 (ad Bl21) Synesius, On Providence

[ l ] The nature of the world has two [scil. sources] , one of
them luminous, the other indistinct [ . . . ] . [4] A law of
Themis has been laid down proclaiming to souls that any
655
errxanq. TYJP�fT'fl T�V c/Jvrrtv, Kat aµ,6>..vvroi; Siayivri

Tat, TaVTYJV 8�1 T�V avr�v oSov avOii; avappvf']vai, Kat
Ef8 T�V olKEiav avaxvOi']vai 1TYJ'Y�V, WfT1TEp 'YE Kat TU<;
EK ri']i; €rEpai; µ,EptSoi; rpo1TOV nva etopµ,rirraµ,frai;,2
cPVfTEW<; avayK'[} ei; TOV<; rrvyyEVEl<; avA.irrOi']vai KEVO
µ,wvai; [ . . . D24.2-3, with textual variants] .
=
1 8 7, edd. Lond. Harley 6322: 8ei: mss. 2 Tplnrov rivO..

etopµ,71<raµiva') illS S. plerique: XPOJJOIJ TLJJQ etopx71<raµ,iva')
cett.
R53 (ad Bl21 et Bl58) Hierocl. In Cann. Aur. 24.2-3

(2] KaTEifTt yap Kat a1T01Ti1TTEt rf']i; Ev8aiµ,ovoi; xwpai;
0 av8pw1TO<;, WI) 'Eµ,7TE8oKAf'ii; cPYJfTW 0 IIvOayopEio<;
[ . . Dl0. 13h-14] . aVEtfTi SE Kat T�V apxaiav ltw
. =
a1ToAaµ.f3avEt, El c/Jvyoi TU 1TEpt yi']v KUt TOV

arEp1TEa xwpov [D24. l],
EvOa 6voi; TE Korn<; TE Kat aA.A.wv EOvEa

Kripwv [D24.2] ,
Eli; ov oi [3] EK7TErrovrEi;
'Arrii; av AEtµ,wva Kara fTKOTO<; T/AafTKOVfTtV
[D24.3].
656
E M PE DO C L E S
one o f them that, having spent time i n the very bottom of

what exists, preseIVes its nature and maintains itself un
polluted, flows back once again along the same path and
spills back into its own source, just as those that have es
caped somehow from the other portion inhabit by a neces
sity of nature underground places that are akin to them:
[. . . = D24.2-3] .
R53 (ad B l2 1 and B l58) Hierocles, Commentary on Py

thagoras' Golden Verses
[2] For man descends and falls away from the happy
region, as Empedocles the Pythagorean says, [ . . . =
D I0. 13b-14] . But he ascends and takes on his ancient

disposition once again if he flees the terrestrial region and
the
joyless place, [D24.l]
as the same man says,
where Murder, Rage, and the tribes of the other
Death-divinities [scil. are, D24.2],
where those have fallen who
wander in darkness along the meadow of
Destruction [D24.3] .
The desire of the man who flees the meadow of Destruc-
657
7rpoc; TOV Tijc; a>.:ry(}e[ac; E7rEt'}'ETat Aeiµ,wva, &v U7rOAt-

7rWV Tfj opµ,fi Tijc; 7rTEpoppv{i<reW<; Et<; y{iwov epxernt
<rwµ,a o A.{3fov alwvoc; aµ,ep(}e[c;. TOVTOL<; DE KaL 0 ITA.a
TWV E<rTL <rtlµ,c/Jwvoc; 7repi f.LEV Tijc; Ka868ov rnvTL A.e
ywv· [ . . . = Plat. Phaedr. 248c5-8] .
R54 ( -;e DK) Procl. In Tim. 3 ad 34b-c (vol. 2 , p . 1 16.18-

29 Diehl)
E7ret8Y, DE Kai at<rOrww i!.xoµ,ev Kat Ta al<r0TJTU 7rpo
oµ,µ,aTWV E<TTLV T]µ,wv, 1 EtKfj TE 'wµ,ev2 KaL KUTU TO
7rpo<rroxov Kai, o c/Ja<ri, KaTw Kapa 7rowvµ,e0a TY,v
Twv ovTwv Kpt<rw . & Kai 'Eµ,7reDoKAijc; T]µ,wv KaToDv
poµ,evoc; if.<Pri· [ . . . = D42.2] . 7roAA.a yap f!µ,7rt7rTovrn
TOt<; OVTW<; T]µ,'iv DEtAo'ic;, we; c/Jvya<rt OeoOev yevoµ,evoic;
[cf. Dl0.13b] , aµ,f3A.vvei TY,v TWV OVTWV Bewp[av.
E7ret8Y, Se, w<r7rep Kai oiiToc; o c/JiA. o<roc/Joc; el7rev, if.tw
Oev f!c/JijKev T]µ,'iv TOVTO TO 7rpo<rroxov KaL TO EtKa'iov,
Sia TOVTO KaL 0 IIAaTWV f.LETEXE LV T]µ,ac; avTWV el7rEV,
aA.A.' OVK U7r0 Tijc; OV<Tta<; T]µ,wv aveyeipe<rOat TaVTa.
1 T/11-'iv coni. Diehl
R55 ( -;e DK) Herm. In Phaedr. , p. 160. 14-15

a7repxovrni oilv, cPTJ<TL, TOVTE<TTL c/Jevyovmv em TO
aOeov KaL <TKOTELVO V, c/Jvyac; OeoOev Kat aA{iTYJ<; [ =
Dl0.13b] .
658
E M PE D OCLE S
tion is eagerly directed toward the meadow of Truth,

which he left because of the impulse of molting when he
entered into an earthly body, deprived of the blessed life
time. Plato too is of this opinion, when he says about the
descent, [ . . Phaedros 248c5-8].
. =
R54 (-:F. DK) Proclus, Commentary on Plato's Timaeus

But since we possess sensation and since the perceptibles
are also before our eyes, we live at random and as a func
tion of whatever happens, and, as they say, we judge the
things that exist "with our heads upside down." This is
what Empedocles too said when he lamented our fate [ . . .
= D42.2 ] . For the many things that befall us, miserable
as we truly are, since we are "exiles from the divine," [cf.
D I0.13] blunt our contemplation of the things that are.
But since, as this philosopher has also said, it is from out
side that it [i.e. the divinity] has sent upon us this hap
penstance and randomness [cf. D42.2, 5-6?], for this
reason Plato too says that we only "participate" in them
but that it is not from our own essence that they arise.
R55 ( -:F. DK) Hermias, Commentary on Plato's Phaedrus

They [i.e. the souls] depart, he says [i.e. Plato, Phaedros
248b], that is, they flee in exile toward what is godless and
dark, "an exile from the divine and a wanderer"
[DI0.13] .
659
R56 (cf. ad Bl20) Porph. Antr. 8

acp' &v Olp.at opµwp,EVOt Kat oi IIvOayopEWt Kat f1-ETa
TOVTOV<;' IIAaTWV avTpov Kat (J"1T�AatOV TOIJ KO<Tf1-0V
a7TEcp�vavTO. 7Tapa TE yap 'Ep,7TEDOKAEt ai VroX07TOP,-
7TOt ovvaµEi> A.eyov<riv [ . . . Dl6] [ . . . ] 7Tapa TE IIA.a
=
Twvi ev T<f> E{3D6µ IIoA.mfo> A.eyErnt [Rep. 7.514a] .
R57 (ad Bl21) Procl. In Remp. 2. 157.9-158.3

rov p,Ev oi'iv A.t:.tµwva Kat Dia Tovrwv olµai DYJAOt Twv
PYJf1-UTWV <on>1 TOV DtKa<TTtKOV, W<T7TEp EV T<f> ropy[q,
[Garg. 523b], T07TOV a7TOKaAEt. ( . . . ] tJv a7TEDEtKVVf1-EV
Ef1-7Tpo<r0Ev [ cf. 2. 133.2 Kroll] evapyw> aVTOV ElVat TOV
alBepa TOIJ ovpavov Kat Y1i> OAYJ> µe<rov Kat ovxt TWIJ
eyKotAWIJ µ6vwv T1j> y1j>. E<TTt f1-EIJ oi'iv 0 AEtµwv oilro<;
TaVTYJV lxwv riJv E7TWVVp,tav W<;' apxiJ T1j> TWV pEv
<TTWV cpv<rEW<;' Kat TWV EV vyp<f> TpEcpoµevwv 7TEpwxii
7TUVTWv A.6ywv TE yEvE<riovpywv Kat 'w1)> vAiK1j>
a<TTUTW<;' KtVOVf1-EVYJ> T07TO<;" TOWVTot yap oi AEtp,WVE<;'
vDpYJAOt TtVE<;' Kat avBewv Kat aAAWV TOWVTWV yeµov
TE<;'. TovTov 'Ep,7TED0KA1j> lowv Tov A.t:.tµwva 7Tavrniwv
aVTOIJ Elvat KaKWV 7TA�PY/ Kat El7TEV Kat El7TWV av<[Jµw
�EV' [ . . . D24] . µi<rocpaiJ> yap oilTO<;' 0 xwpo> [Or.
=
Ch. 181] W<;' Kat TO <TKOTO<;' EV avT<f> eyevETO, Kat T1j>

Tt<TEW> KaKovpy Reitzenstein 2 7Tavr£ < afrw<> > coni. Kroll
660
E M PE DO C L E S

R56 (cf. ad B l20) Porphyry, On the Cave of the Nymphs
I think that it is on the basis of these verses [i.e. a hymn to
Apollo, otherwise unknown] that the Pythagoreans, and
after them Plato, declared that the world is a cave and a
cavern. For both in Empedocles the powers that escort the
souls say [ . . . = 0 16 ] , [ . . . ] and in Plato, in Book Seven of
the Republic, it is said: [ . . = Republic 7.514a] .
.
R57 (ad Bl21) Proclus, Commentary on Plato's Republic

Well then, I think that with these words [scil. Republic 10
614d3-e3] he [i.e. Plato] too is indicating that he calls the
meadow the place of judgment, just as in the Gorgias [i.e.
523b]. [ . . . ] we clearly showed earlier that it [i.e. this place]
is the aether located in the middle between the heavens
and the whole earth, and not only between the heavens
and the hollows of the earth. Now then, this prairie derives
its name from the fact that it is the source of the nature of
fluids, that it contains everything that is nourished in mois
ture, and that it is the place of the generative principles
and of material life, which moves irregularly. For this is
what meadows are like, watered and full of flowers and of
other things like this. When Empedocles saw this meadow
he said that it was full of all kinds of evils and saying this
he cried out in mourning, [ . . . = 024 1 ] . For this region
"hates the light" [Chaldaic Oracles 181 ] , since the dark
ness too was born in it, and [scil. since it is the region] of
punishment for every evildoer.
1 The citation contains a line that is very probably inauthentic;
cf. app. crit. ad. loc.
661
R58 ( � DK) Iambi. An. in Stab. 1 .49.37 ( 1.375.2-11

Wachsmuth)
Kat o{jroi µ,ev 7rpov7ToKetµ,€vwv rwv araKrwv Kat 7TAYJ/.L
µ,eA.wv KtVYJfLUTWV E7TEtcrdvai <Pacrtv vcrrepa Ta KaTa
KO<FfLOVVTa avra Kat SiaTUTTOVTa Kat rY,v crvµ,<Pwviav
a7T' aµ,<Por€pwv OVTW<; <rvvv<Paivovcrt, Kara µ,ev IIA.w
Tl/JOV rij<; 7Tpwrri<> 1 ETEporriro<;, Kar' 'Eµ,7TeSoKA.€a Se
rij<; 7TpWTYJ<;2 U7TO TOV Oeov q,vyij<;, KaO' 'HpaKAEtTOV
[ . . cf. HER. R91], Kara Se TOV<; rvw<rTtKOV<; [ . . . ] ,
.
Kar' 'AA.ffi,vov [ . . . ] , alr[a<; yiyvoµ,€vri<> rwv Karaywywv

EVEPYYJfLUTWV.
1-2 1TPWTY/<; sec!. Wachsmuth
R59 ( > ad B l 15 PPF) Asclep. In Metaph., p. 197. 15--24

. . . 1 0 'Eµ,7TeSoKAij<;, 7"t E<FTtlJ a'fmov rij<; a7TAW<; Kwfi
<FEW<;; ov yap Se'i A.€yew a7TAW<; on OVTW<; 7TicPVKEV,
E7TEt OVTW 7TUVTa pq.crra emA.i'JecrOai. A.€yoµ,ev o-3v 0
7TOAAaKt<; EtpYJTat, on 7TUVTa rnvra crvµ,/3oAtKW<; EAE
yev o 'Eµ,7TeSoKAi/<>· owe yap rov 'J.<Pa'ipov imerWero
<POeipecrOai, w<; <Pricrw, ovre Se rov aicrBrirov Kocrµ,ov,
aHa Sia TOVTWV eS'fiA.ov rY,v avoSov Kat rY,v KaBoSov
ri]<> tfroxiJ<>. Sio EA.eyev [ . . . DI0.13-14, with textual
=
variants] . E<FTt yap Kat ev rfii !<Patp(fJ StaKpt<rt<;, Et ye

7TOAAa VOYJTa, &.A.A.a KaAV7TTETat V7TO rij<; a<Ppacrrov
EVW<FEW<;. Kat ev rfii alaBrirfii Si ecrnv EVW<rt<;, aHa
µ,aA.A.ov E7TtKpare'i Ti SiaKpicri<;.
662
EMPEDOCLES

R58 ( ;t: DK) Iamblichus, On the Soul in Stobaeus, An
thology
They [i.e. different groups of Platonists] say that irregular
and chaotic motions existed earlier, and that the causes of
order and arrangement were introduced later, and that in
this way they weave together harmony out of both of them.
According to Plotinus [cf. Enn. 6. 1 . 1 ] it is the first alterity
that is responsible for causing the descents, according to
Empedocles it is the first exile away from god, according
to Heraclitus [ . . . ] , according to the Gnostics [ . . . ] , accord-
ing to Albinus [ . . . ] .
R59 ( ;t: DK) Asclepius, Commentary on Aristotle's Meta

physics
< . . . > Empedocles, what is the cause of motion in general?
For one should not simply say that it is this way by nature,
since everything is resolved too easily in this way. Hence
we say, as we have often said, that Empedocles said all
these things symbolically. For he did not suppose that the
Sphere was destroyed, as he says it, and not the percep
tible world either, but he was indicating by means of these
expressions the ascent and descent of the soul. That is why
he said, [ . . . D l0. 13-14] . For there is separation within
=
the Sphere too, since there is a plurality of intelligibles,

but it is hidden by the ineffable unification; and there is
unification in the perceptible too, but dissociation domi
nates more.
l lac. 7 litt. AD, coni. rUJerai Hayduck
663
R60 ( -:;1; DK) Olymp. In Garg. 35. 12

KOiVWVEtV yap aSvvaTO<>] .;, yap KOWWVta cpiAta Tl8
E<rnv· 7J Se cf>i'Aia W'> oi <rocf>oi cpa<rw, o E<TTLV oi IIv-
8ay6pEwi Kat o 'Eµ,7TESoKA7j<> cf>a<rKwv TTiv cf>i'Aiav
Evovv Tov !,cf>a'ipov, EV07Toi6., E<rTw· 7J yap cf>i'Aia 7Tpo<>
Ti/ µ,ii}, TWV 7TUVTWV E<TTtV apx'fi, ELYE EKEt evw<ri<> 7Tav
raxov Kat ovSaµ,ov SiaKpi<ri<>· 0 oiiv aSiKO'> 7TaVTt
Ex8p6<> E<TTL Kat ovSEvt KOWWVE'i.
R61 ( -:;1; DK) Prod. In Parm. 2.723. 15-724.8

[ . . ] o Kat 'Eµ,7TESoKA7/<> v<rTEpov EwpaKw<>, aTE IIv8a
.
y6pEW'> Kat aVTO'> WV, !,cf>a'ipov a7TEKUAEi 7Tav TO VOYJ

TOV w<> T,vwµ,evov EavT<i,>, Kat El<> fovTov <TVvvEvov1 Sia2
Tov KaAA07Toiov Kat EV07Toiov TOV KaAAOV<> 8E6v· 7TUVTa
yap Epwvra aH'>j'Awv Kat Ecpii.µ,Eva a'A'A-r)'Awv 1/vwrai
7TP0'> aAAYJAa alwviw<>, Kat E<TTLV avTWV 0 EPW'> VOYJTO'>
Kat .;, <TVVOV<Tta Kat .;, <TVyKpa<ri<> acf>pa<rTO'>. oi Se YE
7TOAAOt, cf>vyaSE., a7TO Tfj<> EVW<TEW'> OVTE'> Kat Tfj<> TWV
ovTwv µ,ovaSo.,, E7Tt Se To 7TA1j8o., Karn<TVp6µ,Evoi Sia
TTiv EV avro'i<> 'w-Yiv µ,Epi<rTTiv oii<rav Kat SiTJpYJµ,EVYJV,
[ . . . ] avTa TU 7TOAAU KEXWpi<rµ,eva Tfj<> EaVTWV EV6TYJ
T0'> E'Aaµ,{3avov [ . . ] .
.
1 <TVVVEVEw A� (<TVVVEVEL F ) , corr. Cousin 2 Sia post

i.vo'Tt'oiov �. hue transp. Cousin
664
E M P E DOCLE S
R60 ( ;t: DK) Olympiodorus, Commentary on Plato's

Gorgias
"For he is not capable of sharing" [Gorgias 507e5] : for
sharing is a kind of friendship, and friendship, as the sages
say (that is, the Pythagoreans, and Empedocles, who says
that friendship [i.e. Love] unifies the Sphere), creates
unity; for, besides the principle of all things [i.e. the
Sphere], there is also friendship, if indeed it is true that
there is unification everywhere and separation nowhere.
Thus the unjust man is hateful to everyone and shares with
no one.

[ . . . ] what Empedocles, since he himself was a Pythago
rean too [scil. like Parmenides] saw later [scil. that there
exist two levels of reality] ; so he called the totality of the
intelligible 'Sphere' since it is unified in itself, and inclines
toward itself because of the god of beauty, the god that
produces beauty and unity. 1 For all things that love one
another and desire one another have been unified with
one another forever, and their desire is intelligible, and
their union and mixture are ineffable. But most people,
being exiles from unification and from the monad of the
things that are, being dragged toward multiplicity by the
life in them, which is divisible and dissociated, [ . . . ] have
grasped multiplicity itself separate from the unity that be
longs to them [ . . . ] .
1 Proclus i s probably referring in this way t o Love, which Em
pedocles also calls Aphrodite.
665
R62 ( ;tc. DK) Plut. Esu cam. 2.3 997D-E

1To'iov o15v ov 7TOAvreAE<; De'i1Tvov, eli; o1 8avarovrai n
€µ,lflvxov; µ,iKpov &.va>..wµ,a T,yovµ,e8a lflvx�v; ov1Tw
AEyw raxa /J,Y/TPO<; 17 1Tarpo<; 17 <Pi>.. ov TtvO<; 17 1TUtDo<;,
wi; €>..i:yev 'Eµ,1TeDoKA.1ji; [cf. D29], &.A.A' al<F8�<Fi:wi; ye2
fJ,ETEXOV<Fav [ . . . ] . <FK01TEt D' iJµ,ai; 7TOTepot {3EAnov et
Y//LEpov<Ft rwv </JiA.o<Fo</Jwv, oi KaL TEKva KaL </Ji>..o vi;
KUL 1TUTEpa<; KUL yvva'iKa<; E<F8ietv KEAEVOVTE<; W<; a1T0-
8av6vra<;, 17 ITv8ay6pa<; Kal 'Eµ,7Ti:DoKA1ji; €8i,ovrei;
elvai KaL 1Tpoi; ra &.>.. >.. oyev1]3 DtKaiovi;.
1 post ei� o habent m s s . ov, de!. Xylander 2 re mss.,
corr. Xylander 3 a>.. >..oyevij Pohlenz: a>.. >..a µi.pri mss . :
a>..>.. a y€vri Xylander
R63 ( 103 Bollack) Plut. Soll. anim. 7 964D-E

E7Tl:l TO ye /LTJ 1TUVTa1TU<Ft Ka8apevetv aDtKtU<; TOil av-
8pw1TOV ovrw ra 'c;>a µ,eraxeipi,6µ,evov 'Eµ,1TeDoKA1ji;
Kal 'HpaK>..eiroi; a,, &.>..ri eE, 1Tpo<FDExovrai, 1To>.. >..a Kii;
o0vp6µ,evoi KUL A.oiDopovvri:<; TTJV cpv<FtV, W<; &.vayKY/V
KaL 1TOAeµ,ov oiJ<Fav, &.µ,iyEi; DE /LY/DEv µ,riD' elAtKptvE<;
lxov<Fav &.>..A. a Sia 1TDAAwv KaL DtKaiwv 1 1Ta8wv 1Ti:pai
voµ,Evriv· 01TOV KUL TTJV YEVE<FLV avrYiv2 et aOtKta<; <FVV
rvyxaveiv AEyov<Fi, re;> 8vrir0 <Fvvepxoµ,Evov rov &.8a
varov, KUL rpEcpe<F8ai3 TO yevvwµ,i:vov4 1Tapa cpv<FtV
fJ,EAE<Ft5 TOV yev�<FUVTO<; a1TO<F1TWfJ,EVOt<;.
666
E M P EDOCLE S

R62 ( :;t: DK) Plutarch, On the Eating of Flesh
What kind of meal would not be expensive for which a
living being is killed? Do we consider life to be a small
expense? I am not yet speaking about that of a mother or
father or of some friend or a child, as Empedocles said [ cf.
D29] , but of what at least possesses sensation [ . . . ] . But
consider which of the two groups of philosophers is better
at making us gentle, those [i.e. the Cynics] who bid us eat
our children, our friends, our fathers, our wives, since they
are dead, or else Pythagoras and Empedocles, who ac
custom us to exercise justice with regard to other species
too?
R63 ( :;t: DK) Plutarch, On the Cleverness of Animals

Empedocles and Heraclitus accept as true the idea that
man is not entirely pure of injustice, given that he treats
animals as he does; they often complain and vilify nature
as being necessity and war [cf. HER. D63-D64] , as not
possessing anything unmixed and pure, and as acting by
means of many just [or perhaps: unjust] sufferings. Hence
they say that generation itself results from an injustice, as
what is immortal encounters what is mortal, and that what
is born is nourished against nature by the limbs ripped
away from its parent [cf. D29] .
1 Kat 8iKaiwv mss.: Ka8iKwv Leonicus

2 avrryv] awij<; kFZBII, avrij v
3 r€p7re<r8ai mss., corr. Bachet de Meziriac
4 yevoµ,evov mss., corr. Reiske 5 µ,€pe<ri coni. Emperius
667
EARLY G R E E K P H I LO S OPHY V
R64 (ad Bl28) Porph. Abst. 2.20

Ta f.tEP apxa'ia TWP i€pWP P7JcpaA.ta 7rapa 1TOA.>.. o'i<; �p
[ . . ] . µaprvp€tTat Sf. rniJrn [ . . . ] Kat 7rap' 'Eµ7r€So
.
KAeov<;, ()., 7r€pt rij<; (hoyoPia<; Si€tiwP Kat 7r€pt rwP

()vµarwP1 7rap€µcpaiPH A.eywP [ . . cf. D25].
.
l 7T€pt T€ TWP 8vµarwv Kat 1TEpt rij' 8rnyovia, 8ie6wv

mss., corr. Bemays
R65 (cf. ad B l39) Porph. Abst. 2.31

1TaP'TWP f.tEP oJp l<TW<; �P Kpart<T'TOP €v(}v<; 1 a1TO<TXE
<T(}ai· E7r€t S' apaµap'T7JTO<; ovS€t<;, A.ot1TOP <SY,> aK€'i
<T()ai2 ro'i<; v<rr€poP Sia rwP Ka()apµwP ra<; 7rp6<r()€
1TEpt rY,P rpocf>T,v3 aµapria<;. TOV'TO Sf. oµoiw<; yePoir'
UP, EL 7rp0 oµµaTWP 1TOt7J<TaµEPOt TO SEtPOP aP€vcp77µ-r}
<TatµEP Kara roP 'Eµ1TESoKAea A.eyoPrE<; [ . . D34, cf.
. =
D74.5-6].
1 ElJ8v, A0t7TOV mss., corr. Reiske 2 AOt7TOV avaKEL-

cr8at mss.: <81, > Nauck, aKEt<:r8at Ruhnken 3 rij, rpocpij,
mss., corr. Reiske
A Mention of Empedocles' Daemons in a

Discussion about Oracles (R66)
R66 ( � DK) Plut. Def orac.

a 16 418E
Kat 6 'HpaKAewP "ro µf.p icpE<r'TaPat ro'i<; XPTJ<TTTJ-
668
EMPEDOCLES
R64 (ad B l28) Porphyry, O n Abstinence

Ancient ritual libations were wineless among many
peoples [ . . ] ; evidence for this is found [ . . ] also in
. .
Empedocles, who in the course of his exposition of the

theogony also speaks in passing about sacrifices, saying,
[ . cf. 025] .
. .
R65 (cf. ad Bl39) Porphyry, On Abstinence

Doubtless the best thing of all would be to refrain from
the start. But since no one is without sin, all that remains
for those who live later is to remedy, by means of purifica
tions (katharrrwi ), earlier sins regarding nourishment.
And this would happen likewise if, setting the horror be
fore our eyes, we shouted out, saying, like Empedocles,
[ . . 034, cf. 076.5-6] .
. =
A Mention of Empedocles' Daemons in a

Discussion about Oracles (R66)
R66 ( � DK) Plutarch, The Obsolescence of Oracles
a
And Heracleon said, "To set in charge of the oracles not
669
piw;," ei7TE, "µ,Ti Oeovi; Ol<; a7TriHax0ai TOJV 7TEpt yfjv

7rpocrfjK6v E<TTw, &.AA.a Saiµ,o,vai; inrripErni; Oewv, ov
SoKe'i: µ,oi KaKwi; &.twvcrOai· ro Se rn'i:i; Saiµ,ocri rovrnii;
µ,ovovovxt SpaySriv1 A.aµ,/3avovrai; EK rwv E7Twv rwv
'Eµ,7TeSoKAEoV<; aµ,apriai; Kat aTa<; Kat 7TAava<; Oeri
AaTOV<; E7Tt</>Epew, reA.evrwvrai; Se Kat Oavarovi; wcr7rep
av0pw7TWV 1morieecr0ai, Opacrvrepov Y,yovµ,ai Kat
{3apf3aptKWTEpov."
1 pay8TJv mss., corr. Wyttenbach
b 17 419A
"&.AA.a <f>avA.ovi; µ,Ev," E</>YJ, "Saiµ,ovai; ovK 'Eµ,7reSo
KAfji; µ,ovov, & 'HpaKAEWv, a7TEAt7TEV, &.A.A.a Kat ITA.arwv
Kat SevoKparri<> Kat Xpvcrm7Toi;· En Se flriµ,6Kpiroi;
evx6µ,evoi; 'evA.6yxwv eiSwA.wv' royxavew, Y, SfjA.oi; �v
frepa Svcrrpa7reA.a Kat µ,oxOripai; yiyvwcrKwv Exovra
7rpoatpE<TEi<; nva<; Kat opµ,ai;."
c 20 420D
"& µ,Evroi µ,6vov aKYJKOa rwv 'EmKovpeiwv A.ey6vrwv
7rpoi; rovi; elcrayoµ,Evovi; 1m' 'Eµ,7reSoKAEovi; Saiµ,ovai;,
W<; ov Svvarov elvai <f>avA.ov<; Kat aµ,apTYJTiKOV<; OVTa<;
µ,aKapiovi; Kat µ,aKpaiwvai;, 7roA.A.T/v ro<f>A.6rrira rfji;
KaKiai; EXOV<TTJ'> Kat TO 7TEpt1TTWTtKOV TOL<; avaipen
KOL<;, elfri0Ei; ecrrw. [ . . ]"
.
670
E M PE D O C L E S
gods, for whom it is fitting that they be remote from ter

restrial matters, but instead daemons, who are servants of
the gods, does not seem to me to be a bad idea. But to
attribute to these daemons sins, crimes, and god-sent wan
derings, drawing them from Empedocles' verses as it were
by handfuls, and to attribute to them an end and death like
that of humans-this I consider too audacious and bar
baric."
b
[Philip replies:] "Empedocles is not the only one who has
transmitted to us bad daemons: so have Plato, Xenocrates,
and Chrysippus too. And Democritus too, when he wishes
to encounter 'propitious images' [ATOM. 0 154] , clearly
knows of other ones that are difficult and possess wicked
intentions and impulses."
[Ammonius: ] "The only thing that the Epicureans, as far

as I have heard, say regarding the daemons introduced by
Empedocles, namely that it is not possible for them to be
wicked and sinful, given that they are 'happy' and 'long
lived' [cf. 060.8, 073.272, 077. 12]-since evil is ac
companied by great blindness and a tendency to expose
oneself to destruction-is silly. [ . . . ]"
671
A Hurrwrous Application of the

Exile of the Daerrwns (R67)
R67 ( ;e DK) Plut. Vit. aer. alien. 830F-831A

0 o' Oirrat EVElAYJ8Et<; µ,evEt XPEW<TTYJ<: Ota 1TaVTO<;, aA.
A.ov it aA.A.ov µ,ernA.aµ,{3avwv d.va/3aTYJV, W<T1TEp t1T1TO<;
iyxaA.ww8eic;; · a7rocpvyiJ o' OVK E<rnv E1Tt Ta<; voµ,ac;;
iKeivac;; Kat Tovc;; A.eiµ,wvac;; , &.A.A.a 1TAa,ovTai Ka8a?Tep
Ot 8efiA.aTOl Kat ovpavo1TETEl8 EKEtVot TOV 'Eµ.1TEOO
KAEoV<; oaiµ,ovec;; · [ . . . Dl0.9-12]-TOKl<TTYJ<: 7} 7rpay
=
µ,aTEVTYJ<: Kopiv8wc;; , elTa IlaTpevc;; , elT' 'AO'Y/val,oc;; ,

&x.pi llv V7TO 7TaVTWv 1TEptKpov6µ,evoc;; elc;; TOKovc;; Oia
A.v8ii Kat KarnKepµ,ani:r8i/.

The Transmission of the Fragments of
Empedocles: Some Examples (R68-R70)
R68 (cf. ad B l 7, B21, B22, B23, B26) Simpl. In Phys.,

pp. 157.25-161 .20
o oi 'Eµ,7TeOoKA.ijc;; To �v Kat Ta 1ToA.A.a Ta 1TE1Tepa
i:rµ.€va Kat TYJV KaTa 1TEpt000V a1TOKaTa<rTa<rtV Kat TYJV
KaTa i:rvyKpii:rw Kat oiaKpii:rw yevei:rw Kat cp8opav
ovTwc;; iv TqJ 1TpwT<.p Twv <l>vi:riKwv 1Tapaoiowi:ri· [ . . . =
D73.233-66] . EV oiJ TOVTOt<; �v µ,iv TO EK 1TAElOVWV

<PYJ<rt Twv TETTapwv i:rroixeiwv, Kat ?TOTE µ,iv Tijc;; <l>i
A.iac;; OYJAOt EmKpaTOV<TYJ<;, 7TOTE OE TOV NeiKovc;; . on
672
E M P E DOCLE S
A Humorous Application of the

Exile of the Daemons (R67)
R67 ( � DK) Plutarch, That One Should Not Borrow
The man who is ensnared once remains a debtor forever,
exchanging one rider for another, like a horse once it has
been bridled. There is no escape to those pastures and
meadows, but they wander like those daemons of Em
pedocles who are chased by the gods and fallen from
heaven [ . . DI0.9-12]-a borrower or businessman
. =
from Corinth, then from Patras, then from Athens, until,

assailed by everyone from every side, he is destroyed and
completely reduced to the interest owed.

The Transmission of the Fragments of
Empedocles: Some Examples (R68-R70)
R68 (cf. ad B l7, B21, B22, B23, B26) Simplicius, Com
mentary on Aristotle's Physics
Empedocles transmits the doctrines of the one, of limited
multiplicity, of periodic restoration, and of generation and
corruption by assembly and division in the first book of his
Physics: [. 073.233-66] . In these lines, he calls 'one'
. . =
what comes from the plurality of the four elements, and

he indicates that this occurs sometimes when Love domi
nates and sometimes when Strife does. For the fact that
673
yap ovOETEpov TOVTWV TEAEW<; a7TOAEt7TEL, 07JA0t TO

7Tavrn t<ra Etvai KaL ij'ALKa Kara r�v yevvav [ cf.
073.258] Kal TO µ'T]OEV EmyivE<T()aL µ'T]O' a7To'A7jyEw
[cf. 073.261]. 7ToHa OE TU 7TAEiova et <JJ v TO ev· ov
yap Ti <l>L'Aia TO ev E<TTLV, &.Ha Kal TO NEtKO<; EL<; TO
EV TEAEt. 7TAEtova OE a'AA.a EL7TWV E7TayEL EKa<TTOV TWV
ELp'T]ftEVWV TOV xapaKrY,pa, TO µev 7TVP i/A.wv KaAwv,
TOV OE &.epa avy�v Kal ovpav6v, TO OE vowp oµ/jpov
KaL ()ii.A.a<r<Tav. 'AeyEL Se ovrw<;· [ . . . 077a] . KaL 7Tapa
=
OELyµa OE evapye<; 7Tape()ETO TOV EK TWV avrwv yivE

<T()aL ra OLacf>opa· [ . . . 060] . KaL on µev ra 7To'AA.a
=
rnvra Ev r ()EwpE'i, KaL ov µ6vov TO

NEtKO<; &.Ha Kal T�V <l>L'Aiav, oY,A.ov EK TOV Kal Oevopa
Kal avopa<; Kal yvva'iKa<; KaL TU ()'T]pia EK TOVTWV AE
YELV yEyovevaL [cf. 060.6-7] · &n Se Et<; aH7J'Aa µErn
/jaHEL, 07J'A.o'i A.eywv [ . . 077b. l-2]. on 8€ ri) oia
. =
ooxi) TO &.iowv EXEL KaL TU yLvoµEVa Kal cf>()ELpoµEva,

E0'1j'Aw<rEv El7Twv [ . .
. = 073.243-44] . KaL on OLrrov KaL
OVTO<; alviTTETaL OLaKO<TftOV, TOV µev VO'T]TOV TOV OE
al<T()7Jr6v, KaL rov µev ()E'iov rov Se E7TtK7Jpov, <JJ v o µev
7TapaOELyµaTLKW<; EXEL ravrn, 0 OE ELKOVLKW<;, eo1)'Aw<TE
µ� µ6vov ra yEv7Jra KaL cf>()apra A.eywv eK rovrwv
<TVVE<TTaVaL, &.A.A.a Kal TOV<; ()EOV<;, EL µ� apa TL<; TOVTO
Kara r�v 'Eµ7TEOoK'Aeov<; <TVv'1j()ELav Eg'T}y1)<rairo. KaL
1 Cf. D77b.5-7.
2 'Sun,' 'gleam,' and 'rain' appear in the lines that Simplicius
cites from Empedocles, but not 'sky.'
674
E M PE DO C L E S
neither o f these two completely disappears i s indicated by

the facts that "all are equal and identical in age" [cf.
D73.258] and that "nothing is added nor is lacking" [cf.
D73.26 1 ] . "Multiple" is the plurality from which the One
comes; for it is not Love that is the One, but Strife too
leads to the One. 1 Then, after he has said many other
things, he adds the character proper to each of the things
that he has mentioned, calling the fire 'sun,' the air 'gleam'
and 'sky,' and the water 'rain' and 'sea.' He speaks as fol
lows: [ . . . D77a] .2 And he has supplied a clear illustra
=
tion of the fact that different things come from the same
ones: [ . . . D60] . And the fact that he considers this
=
multiplicity in the generated world, and not only Strife but

Love too, is clear from the fact that he says that trees, men,
women, and animals are born from these things [ cf.
D60.6-7] . And the fact that they are transformed into
each other, he indicates by saying, [ . . . D77b. l-2]. And
=
the fact that the things that come to be and perish possess
eternity by virtue of their succession, he has made clear
by saying, [ . . . D73.243-44] . And the fact that he too
=
[ scil. like Anaxagoras] is referring allegorically to a double

organization of the world, the one intelligible and the
other perceptible, the one divine and the other mortal, of
which the one possesses these things [i.e. the elements] in
the mode of a paradigm, the other in the mode of an image
[cf. R76-R79], he has made this clear by saying that not
only the things that come to be and perish come from
these things, but also the gods-unless one interprets this
in terms of Empedocles' usage. And one could think that
675
EK TOVTWV Oe av Ti<; TOV O<TTOV alvtTTE<TOai OULKo<rµ.ov

OlolTO' [ . . . DlOl]. KaL yap on KaL EV Tot<; OvYJTOtS
=
T,pµ.o<TTal ravra, oeofiAwKEV, EV OE TOt<; VOTJTOt<; µ,a>..

A.ov T,vwrai KaL [ . . . DIOI.5] , KaL on Kiiv 7Tavraxov,
=
&.Ha ra JLEV VOYJTa rfj <l>iAt<,t wµ.oiwrai, Ta OE al<rOYJTa

[10] V7TO TOV NetKOV<; KparYJOevra KaL E7TL 7TAEov oia
<T7Ta<r0evra ev rfj Kara rT/v Kpa<rw yeve<rH ev eKµ.a
Kro'ii;; KaL EiKoviKo'ii;; e'tOe<rw [cf. DIOI. 7] v7TE<TTYJ<rav
ro'i<; NELKeoyeve<ri KaL &.1,0wi;; Exov<ri 7Tpoi;; rT/v fvw<riv1
TTJV 7rpo<; aHYJAa. on OE KaL OVTO<; Kara <TVyKp<<rtV
nva KaL ou1.Kp<<rw rT/v yeve<rw v7Te0ero, OYJAo'i ra ev
Ovi;; ev &.pxfi 7Tapare0evra [ . . D73.233b (rorE)-34]
. =
KaL eKe'ivo µ,evroi ro rT/v yeve<riv KaL rT/v <f>Oopav p,YJ

oev ff.Ho elvai, [ . . . = D53.3], KaL "<rtlvooov 0UL7TTVgiv
re yeve<rOai tatYJ<;t"2 [cf. D73.300] .
1 evw<rw E ed. Ald. : yive<riv F 2 a'lT/> DEF: at<TT/> ed.

Ald. : yevi8A.T/> P. Strasb. (= D73.300)
R69 (cf. ad B85, B l03, Bl04) Simpl. In Phys., pp. 330.31-

331 .16
on OE elxov Evvoiav nva 7TEpL TWV Kara TVXYJV <rvµ,
{3aw6vrwv, OYJAOt TO xpiwOai EVtOTE r<;i ov6µ,an,
W<T7TEp 'Ep,7TEOOKA7j<; OVK aEL TOV &.Epa &.vwrarw a7TO
KptvE<r0a[ <f>YJaw, &.A.A.' o7Tw<; <iv rvxYJ· AeyH yovv ev
rfj Ko<rp,o7rod<,i wi;; [ . . D l05, with textual variations],
. =
KaL EV aHoi<; [ . . . =Dl06], KaL Ta µ,6pia TWV '<;iwv

a7TO TVXYJ> YEVE<T0ai Ta 7TAEt<TTU <f>TJ<rW, W<; orav AEYYJ
676
E MPEDOCLES
h e i s referring allegorically to a double organization o f the

world on the basis of the following lines: [ . . . DlOl] .
=
For the fact that these things are fitted together in mortal
things too, he has made clear, but that among intelligible
ones they are more unified and [ . DIOI.5]; and that
. . =
even if they are everywhere, the intelligibles are made

similar by Love, while the perceptibles, which have been
dominated by Strife and are tom apart more in their birth,
by virtue of the mixture, in "molded forms" [ DlOI. 7]
=
and in the mode of images, serve as basis for the things

born from Strife, which are not accustomed to mutual
unification. But the fact that he posited generation as a
function of assembly and separation is indicated by the
passage cited at the beginning: [ . . D73.233h-34] , as
. =
well as by this one, that genesis and corruption are nothing

else than [ . . . D53.3], and that there is a "coming to
=
gether and unfolding of t . . t" [cf. D73.300] .

.
R69 (cf. ad B85, Bl03, B l04) Simplicius, Commentary

on Aristotle's Physics
The fact that they [i.e. the ancient natural philosophers]
had a certain idea about what happens by chance is made
clear by the fact that they sometimes use the word, like
Empedocles, who says that the air is not always separated
upward, but as it happens. For he says in the cosmogony
[ . . . D l05] , and elsewhere [ . . Dl06], and he says
= . =
that most of the parts of animals have come about by
677
[ . . . 0190. 1, with textual variations], Kat 1TaAw [ .

= .
0191], Kat EV a>..A o i<; [ . . . 0200.2] . Kat 1TOAAa av Ti<;

=
evpoi EK TWV 'Eµ,?Te8oKAEOV<; <PvcnKWV TOiaiJTa 1Tapa

()fo-()ai, W<T1TEp Kat TOVTO· [ . .
. =0242], Kat f.LET' o>.. iyov
[ . . 0107] . &.AA.' OVTO<; f.LEV E1Tt <TftiKpo'i<; Ti/ rox11
. =
Karnxpi/<rOai 8oKWV 7/TTOVO<; av er'Y/ Em<TTcL<TEW<;

atw<;, Ti 1TOT' e<rnv Ti TVX'YJ µ,� 1Tapa8ov<; [ . . . ] .
R70 (cf. ad B35, B71, B73, B75, B86, B87, B95) Simpl.
In Gael. , pp. 528.29-530. 1 1
&.AA.' €{3ia,ETO, µ,a>..Ao v 8 E E{3ia<T()'YJ voµ,i,wv TOV KO
<TfWV TovTov v?To µ,6vov Tov NeiKov<; KaTa Tov 'Eµ,1Te-
8oKAEa YEVE<T()ai. f.L�1TOTE 8lf, Kav EmKpaTfi EV TOVT.. ia, a>..A ' aµ,cpw
V1T' aµ,cpo'iv >.. lfyovrni yive<r()ai. Kat Taxa ov8Ev KWAVH
1Tapa()lf<r()ai nva TWV TOV 'Eµ,?Te8oKAEoV<; E1TWV TOVTO
8TJAOVVTa · [ . .. = 075. 1-15]. EV TOVTOi<; 8TJAOVTai on
El' Ti/ a1TAfi1 8iaKO<Tf.L�<TH V1TO<TTEAAETai f.LEV TO NEtKO<;,
1] 8E <PiAoTTJ<; EmKpaTEt, ornv ev f.LE<TT/ Ti/ cTTp o
cpaA.iyyi, TovTE<rn Ti/ 8iv11, ylfvTJrni [cf. 075.4], w<rTe
Kat Tij<; <Pill.oTTJTO<; EmKpaTOV<TTJ <; E<TTW Ti 8iVTJ, Kat on
Ta f.LEV TWV <TToixeiwv aµ,iKTa f.LEVH V1TO TOV NeiKOV<;,
Ta 8E µ,iyvvµ,eva ?Toie'i Ta ()v'YJTa Ka£2 '4>a Ka£ cpvTa,
8i6n3 ?Tall.iv 8ia>..verni Ta µ,iyv-6µ,eva. &.Ha Ka£ ?Tep£
YEVE<TEW<; TWV ocp()a>..µ, wv TWV <rwµ,anKWV TOVTWV AE
ywv E1T�yayev [ . . . 0213] , Kat f.LET' o>.. iyov [ . .
= . =
678
E M P E DOCLE S
chance, as when he says [ . . . 0 190. l ] , and again [ . . .

= =
0191], and elsewhere [ . . 0200.2] . And one could cite

. =
many passages of this sort from Empedocles' Physics, like

this one too [ . . 0242], and a little later [ . .
. = .0107] .
=
But since he does not seem to have had recourse to chance

except in minor cases, it is doubtless not worth lingering
on this, since he did not transmit a doctrine of what chance
is [ . . . ] .
R70 (cf. ad B35, B 7 1 , B73, B75, B86, B87, B95) Simpli

cius, Commentary on Aristotle's On the Heavens
He [i.e. Alexander] committed violence, or rather he suf
fered it, since he thought that according to Empedocles
this world comes about as a result of Strife alone. But
perhaps, even if Strife dominates in this world just as Love
does in the Sphere, both of them are said to come about
as a result of the action of both of them. And perhaps
nothing prevents us from citing some of Empedocles'
verses that show this: [ . . . 075. 1-15] . In these verses
=
he shows that in the simple organization (?) of the world

Strife retreats and Love dominates, when she arrives in
the center of the whirl [cf. 075.4], that is of the vortex,
so that the vortex exists when Love dominates too; and
[scil. he shows] that those elements that do not mix remain
under Strife, while the ones that do mix make mortal
things, both animals and plants, because of which the mix
tures dissolve once again. And speaking about the genera
tion of these bodily eyes he has continued, [ . . 0213];
. =
1 a7TAfi A: avrfi F 2 Kat A: om. F

3 8ion] 8ixa re Karsten
679
0214] , Kat r�v alriav /... eywv rov rov<; µ,ev f.v T,µepq.,
TOV<; DE f.v VVKTt KaAALOV opiiv [ . . 02 17]. OTL Se
. =
7TEpt TOVTWV Aeyet TWV f.v TOVT<p riii Ko<rµ<p, aKOVE TOV-
TWV TWV E7TWV" [ . . 061 ] , Kat µer' o/... iya4 [ . . .
. = =
0199], Kat 7TaAiv [ . . . 0200] . ravr' f.t o/... l.ywv TWV

=
ev8v<; 7TpO<r7TE<TOVTWV E7TWV &.vaf...etaµevo<; 7Tape8eµT]V.

4 o>.. iyov F
Replies by Simplicius to Aristotle and the

Peripatetics (R71-R75)
R71 ( � DK) Simpl. In Gael., pp. 528.5-14 et 530. 12-26

rerpa<rt Se xpijrai f.mxeipfiµa<riv, dlv TO 7TpWTOV a<ra
cpw<; a7TTJYY€/... 8ai SoKe'i. "ore yap,'' cpYJ<rl., "ra <rroixe'i:a
DLEL<rTfiKeL xwpt<; V7TO TOV NeiKOV<;, TL<; alria rfi yfj Tij<;
µovij<; �v; ov yap S� Kat r6re alna<rerai r�v Sl.vYJv."
SoKe'i: rol.vvv /...eyeiv ore ra <rroixe'i:a Stet<rrfiKet v7To
TOV NeiKOV<; W<; aAATJV nva KaTa<rTa<rw 7Tapa T�V
vvv1 EKei.vriv /...eywv r�v v7To rov Nel.Kov<; ywoµevTJv.
Kairot v7To rov Nel.Kov<; StaKpl.vovro<; ra <rrotxe'i:a
rovrov /... eyet yl.ve<r8at rov Ko<rµov o 'Eµ7TeSoKAij<;,
W<T7Tep V7TO Tij<; <l>tALa<; rrvvayoV<TTJ<; Kat €voV<TTJ<; avra
rov °J.cpa'i:p ov. 7TW<; Se f.v rfi rov Nel.Kov<; f.mKparel.q.,
efoep aVTTJ E<TTLV, ov cpYJ<rtv e'lvat T�v SivT}v; [ . . ] µfi-
.
7TOTE Se rov 'Eµ7reSoKAeov<; w<; 7TOLTJTOV µ,v8tKwrepov
1 T�V vVV F: TOV vovv A
680
E MPEDOCLES
and a little later [ . . . 02 14] , and, explaining the reason

=
why some see better by day, others at night, [ . . . 02 1 7] .

=
But the fact that he is speaking about the things that are
in this world, hear this in these lines: [ . . . 061 ] ; and a
=
little later, [ . . . 0199]; and again, [ . . . 0200] . I chose

= =
these lines to cite from the few that immediately pre

sented themselves.
Replies by Simplicius to Aristotle and the

Peripatetics (R71-R75)
R71 ( 7' DK) Simplicius, Commentary on Aristotle's On
the Heavens
He [i.e. Aristotle] makes four objections, ofwhich the first
one does not seem to be expressed clearly. For he says,
"when the elements were separated from one another un
der the effect of Strife, what was the cause of the earth's
immobility? For he will certainly not assign the cause to
the vortex at that time too" [On the Heavens 2.13 295a30-
32] [cf. Rl4] . So he seems to be saying, "when the ele
ments were separated from one another under the effect
of Strife" on the idea that there exists some other state
besides the one that comes about now under the effect of
Strife. And yet Empedocles says that this world here
comes about under the effect of Strife, which separates
the elements, just as the Sphere comes about under the
effect of Love, which brings them together and unifies
them. So how can he say that there is no vortex during the
domination of Strife, given that it [scil. this domination]
exists? [ . . . ] But, since Empedocles, as a poet, speaks in a
681
1Tapa µ.€.po<; T�V E1TtKpan:iav avrwv >.. E-yovroc;; [ . . . =
D73.239-40], o 'Apia-rori>..ri c;; r0 1w8tKWTEP<fJ rovrq>

a1Toxpria-aµEvo<; €pwrfi, TOV<; T�V oivriv r7jc;; µov1jc;; r7jc;;
y7jc;; ainwµivov<; · "orE ra <TTOLXEta OtELa-TqKEL xwpt<;
v1To rov NEiKovc;; , 2 E1TELO� TOTE dµiKrwv ovrwv ovK 1}v
a-Vvratic;; r0 ovpav0 1Tp0<; T�V y7jv, µaHov OE dµi
KTWV OVTWV TWV a-roixeiwv OV1TW ovOE 0 ovpavo<; 1}v
Kara r�v roiavrriv v1Tofha-w, ii OE y7j l]v, Et7TEp dioia
ra CTTOLXEta, W<; V1TOTi8EVTaL, Tt<; airia TOTE rfj yfj r7jc;;
µov1jc;; 1}v; ov yap o� Kat TOTE aina<TETaL T�V oivriv."
EL1TOL OE av, olµai, 'Eµ1TE0oKA.7jc;; , on OVK E<TTLV DTE
xwpt<; OtEL<TTrjKEL Ta a-roixeia µ� Kat r7jc;; 1Tp0<; a>..
>.. ri >.. a a-vvratEw<; avTWV OV<TY/<: · ov yap av 1}v <TTOLXEta·
dH' o A.oyoc;; r�v cpva-iv rwv 1Tpayµarwv dva1Trvtai
{3ov>.. oµEvo<;, Kat YEVE<TLV TWV ayEvrjrwv Kat OtaKpta-tv
rwv i]vwµivwv Kat Evwa-iv rwv OtaKEKpiµivwv V1Tori8E
rai.
2 <Tt<; r, aina TOTE Tfj yfi Tij<; µov'Y/<; -i)v;> post ve[Kov<;
Karsten ex infra transp.
R72 ( ;e DK) Simpl. In An. , p. 202.25-30

ov fLEV 'Eµ1TE0oKAEa 7'] "Oµripov E1Tt ravrric;; 8Eriov r7jc;;
ootri<:, KUV 0 Apt<TTOTEAY/<: r0 1TaxvµEpw<; AEyoµivq>
€cpia-ravwv €>.. iyxYJ Ta Kat aHwc;; aKOVEa-8ai Ovva-
1 This thesis is derived from Plat. Theaet. 15le. Aristotle ap

proaches Empedocles in citing side-by-side D243 and D244 on
the one hand, and Hom. Od. 18.136 on the other (cf. MOR. T8b),
682
E M PE D O C L E S
rather mythical fashion about their alternating dominance

[ . . . D73.239-40] , perhaps Aristotle, taking advantage
=
of this rather mythical presentation, is asking those who

assign to the vortex the cause of the earth's immobility:
"when the elements were separated from one another un
der the effect of Strife, given that they were not mixed at
this time and that there was no ordered relationship be
tween the heaven and the earth, but that rather, as they
were not mixed, there did not yet even exist a heaven
according to this hypothesis, but that by contrast the
earth existed, since the elements are eternal, as they posit
them-what was the cause of the earth's immobility at that
time? For he will certainly not assign the cause to the
vortex at that time too." Empedocles would have an
swered, I suppose, that there was not any time when the
elements were separated from one another without there
also being an ordered relationship among them. For oth
erwise they would not be elements. But this argument,
which wishes to deploy the nature of things, posits the
genesis of what is ungenerated, the separation of what is
unified, and the unification of what is separated.

the Soul
Empedocles and Homer should not be attached to this
view [scil. that knowledge is identical to sensation 1 ] , even
if Aristotle, stopping at an inexact assertion, refutes some
thing that can also be understood differently. For one
as he does at Metaph. r5 1009bl8--20. For the association be

tween Empedocles and Homer in related contexts, see also
DOX. T2; PROT. Rl2.
683
µEva. UKOV<TELE µf.v yap av 'TL> at<T()Y/'TOV ElvaL 'TO

1Tap6v [cf. D243]· ov µf.v 7} V1TO 'EµTTE8oKAEoV> OVTW>
EtpY/TaL, 7} 'TO at....,, 0 €, c18E EXEL. Ti yap µijn> ov 'TOL>
at<T(}Y/'TOL> af.. f.. a 'TOL> VO"f/'TOL> avTfj 1Tapov<TLV UEt Et>
TY,v EaVTij> Em8i8w<TL 'TEAELO'TY/'Ta [. . . ] .
R73 ( ;e DK) Simpl. In Phys., pp. 1 124. 19-1 125.25

TTapaOiµEvo> 8f. o 'AptcrrnTEA Y/> Ta Toil 'EµTTE8oKAEoV>
E7T"f/, EV ok awov oiE'TaL T'l"jv 'TE KiVY/<TLV Kat TY,v UKL
V"f/<TLav 1Tapa8i86vai, TY,v µf.v KLV"f/<TLV KaTa TY,v yivE
<TLV ()EwpE'i mi! TE EVO> EK Twv 1TOAAwv Ka'i TWV 1TOAAwv
EK rnv ev6>, cracf>w> Ka'i Toil 'EµTTE8oKAEov> ElTTo vTO<;
[ . . . D73.242]. oTi yap Tfj yEvicrEi Kiv..,,cr i> <TVvE<T'Tw
=
E'tp"f/TaL 1TpOTEpov, TY,v 8€ UKLV"f/<TLav EoLKEv o 'EµTTE8o

KAij> Evopav Ka'Ta TY,v ai8iov TaV'TO'TY/'Ta Tij> Et> a>..
t....,, t..a 'TOV EVO> Ka'i 'TWV 7TOAAwv µETa/30!..ij >· 'TOLOV'TOV
yap To [ . . . D73.243-44] . o 8€ 'At.. itav8po> ol8Ev µf.v
=
Ka'i TovTov Tov vovv, cf>Y/cr'i 8€ µY, KaTa TovTov EK8ixE

cr()ai 'TOV 'Apt<T'TO'TEA"f/V, a>.. >..a Kat TaV'Ta 1TEp'i Tij> µE
rn/30!..ij > UKOVELV, O'TaV >.. iro · 'ii 8€ Ta8' Ev()iv8' d.t..
Aa<T<TOV'Ta' [D73.243] , TovTicrnv Et> Ta8E EK Twv8E
µETa{JaAAOV'Ta ov f..'Yj yEt. Ka'Ta TY,v aµetl/Jtv TaV'T"f/V Kat
TY,v Et> an..,, t..a EV µipEL µErn/30!.. Y, v Kat TaV'TYJ a£8ia
E<T'TL, 'TOV'TE<T'TLV a£8w, av'TWV Ti Et> aAAY/Aa µErn(3ot.. 7].
t8iq. µf.v yap ov()frEpov 'TWV ywoµivwv V1TO 'TOV NEL
KOV> Ka'i Tij> i!.. [a, EK 'TWV <T'TOLXEiwv ai8i6v E<T'TLV
ov8f. Ef1-7TE8o> aV'TOL> 0 atWV [D73.242], Ti µivrni Et>
684
E MPEDOCLES
could understand "what i s present" [cf. D243] as the per

ceptible. But neither is this what Empedocles said nor is
this how things are in truth. For intelligence does not add
its own perfection to perceptibles but to the intelligibles
that are present to it [ . . . ] .
R73 ( � DK) Simplicius, Commentary on Aristotle's

Physics
Aristotle, having cited the verses of Empedocles in which
he supposes him to be teaching both motion and lack of
motion [ Phys . 8 . 1 250a29, cf. D84a] , sees motion in the
genesis of the one out of the many and of the many out of
the one, since Empedocles for his part has clearly said,
[ . . . D73.242]. For I said earlier that motion coexists
=
with genesis, and as for the absence of motion, Empedo

cles seems to see this in the eternal identity of the change
of the one and the many into each other. For this is what
is meant by [ . . . D73.243-44] . Alexander knows this
=
interpretation too, but he says that Aristotle does not take

it in this way but understands these verses too as bearing
on change, when he says, •but insofar as they inces
santly exchange their places' [D73.243] from here,
that is, to change from this state to that state: by virtue of
this exchange and alternating transformation into each
other, they are eternal in this way too, that is, their trans
formation into each other is eternal. For it is peculiar that
nothing of what is engendered as much by Strife as by
Love out of the elements be eternal and that •they do not
have a steadfast lifetime' [D73.242] , while their trans-
685
UAAYJAa aVTWV µ,ern/3oA.7/ ai8wc; · TOVTO yap <YYJµ,aivH

TO aiev Ea<Yt [D73.244]. TaVTa KaTa A.etiv EL1TWV 6
'AA.efav8poc; E1Tayet · "etrn E1Tl TOVTOt<; erT/ av i8i<!- AE
yoµ,evov TO aKiVYJTOt KaTa KVKAOV [D73.244], TOVT
E<YTtV a.KiVYJTa yevoµ,eva Ka8' EKU<YTYJV 1Tepio8ov Kal
Ka8' EKa<rTYJV TeAetOTYJrn, �v KvKA.ov A.eyei."
µ,�1TOTE DE a1Ti8avoc; Yi U1TO<YTU<Yt<; TOV aKWTJTOt
KaTa KVKAOV, aµ,a OE Kal a8iavOYJTO<;- 8e'iTat yap TOV
atEV Ea<Ytv. aAA.a µ,0..A. A.ov PYJTEoV OVTW<; UKOVEtV TOV
'Apt<rTOTEAYJV, on Ka8' o<rov µ,Ev ek UAAYJAa de/, µ,ern
/3aHet, aiDwc; avTwv YJ µ,ern/30AYJ Kal YJ KiVYJ<Yt<;, Ka8'
o<rov DE Ev8ev8e EKe'i<re µ,ern/3aA.A.ovrn Ta8e yiverni,
olov EK 1TOAAWV EV � Ef EVO<; 1TOAAa, Kal µ,eTa TTJv
µ,eTa/3oA.7Jv Z<rrnrnt 1TOTE µ,Ev eic; TO EV etvai 1TOTE DE
etc; TO 1TOAAa, TaVTTJ KaTa 1TEpt68ovc; UEl µ,eTa TTJV
µ,ern/3oA.7Jv a1ToKa0i<rTaµ,eva eic; TO Tov Evoc; � TO Twv
1TOAAwv el8oc; aKiVYJTa E<rn KaTa TYJV 1Tepio8ov EKeivYJV,
EW<; av 1TcLAtv µ,ern/3aAA.etv apfYJTat. cf>aivernt DE Kal
6 ®eµ,i<rnoc; TaVTYJ> Tfjc; Evvoiac; EXoµ,evoc; [in Phys.,
p. 209.17-20] · TYJV yap fipeµ,iav Ev To'ic; µ,ernfv Twv
µ,ern/3oA.wv xpovoic; yive<r8ai rPYJ<rt.
R74 (> ad B27, B30, B3) Simpl. In Phys., pp. 1 1 83.21-

1 184. 18
1TAa<rµ,an EotKevai ei1Twv To A.eyeiv, on oTE µ,Ev -ryv
KivYJ<rtc;, oTE DE ov, 8ia To µ,T/ EXEtv aiTiav a1To8ovvai
TOVTov, Er/J effie; rPYJ<rtv on Ka/, To A.eyetv on 1Te<jJvKev
686
E M P E DOCLE S
formation into each other is eternal. For this is what is

meant by 'they always are' [D73.244]. This is an exact
quotation from Alexander, who continues, "Moreover it
would be peculiar if it were to these that the expression
'immobile in a circle' [D73.244] applied, that is that
they were immobile in each period and every time that the
state of perfection is reached, what he calls a 'circle.'"
But perhaps it is implausible to separate the phrase
'immobile in a circle' and at the same time inconceiv
able: for one needs the phrase 'they always are.' And it
is better to say that Aristotle understands that, to the ex
tent that they are always changing into each other, their
change and motion are eternal, but to the extent that these
things are generated by changing from here to there, i.e.
from the many to the one or from the one to the many, and
that after the change there is a stop sometimes in being
one, sometimes in being many, in this way, always return
ing periodically after the change to the form of the One
or to that of the many, they are immobile during this pe
riod, until the motion begins once again. And Themistius
clearly adheres to this view; for he says that rest occurs
during the periods of time between the changes.
R74 ( > ad B27, B30, B31) Simplicius, Commentary on

Aristotle's Physics
Having said that to say that at one time there is motion, at
another not, resembles a fiction since he can not give a
reason for this [cf. D86a] , he [i.e. Aristotle] then says that
687
OVTW, KUl TUVTYJV we; apx�v KUl airiav a7To8i86vai,

oµ,oiwc; 7TAaa-µ,arw8Ec; Ea-nv. TOVTO 8€ "EOlKEV 'Eµ,7TE8o
KAfjc; /iv Ei7TEtv," OTE AEyEt on "ro KparE'iv KUl KtvE'iv
EV JLEPEl T�V <PiA.iav KUl TO NEtKO<; et avayKYJ'> V7Tap
X€l ro'i:c; 7Tpayµ,aa-iv," Ei 8€ Ka£ rovro, Ka£ ro fipEJLE'iv
EIJ Tql JLErntv xpovrp· TWV yap Evavriwv KWrJO-EWV
fipEµ,ia µ,Erntv Ea-nv.
Ev871µ,oc; 8€ T�V aKtv71a-iav EV rii rfjc; <PiA.iac; Errl
KpaTEiq. Kara rov �<f>a'i:pov eK8ExErni [Frag. 110Wehrli] ,
€1m8av U7TUVTa a-vyKpdJfi, [. . 089. I] , aH', we;
. =
<f>71a-iv, [ .
. . =089.3-4, with textual variants] . aptaJLEVOV
8€ 7TaA.iv rov NEiKovc; emKparE'iv rorE 7TaA.iv Kiv71a-ic;
ev Tql �<f>aiprp yivErai · [ . . . 095] .
=
ri 8€ 8ia<f>EpEl TOV 'on 7TE</>VKEV ovrwc;' TO 'Et ava

YKYJ<;' AEyew airiav µ,� 7Tpoa-rdJEvra; ravra 8€ 'Eµ,7TE-
8oKAfjc; EOlKE AEYEW EV Tql [ . . 073.260] KUl or'
. =
avayKYJV TWV yivoµ,EVWV ainarai [ . . . 0 10. 1-2, with

=
textual Variants] . 8ia yap T�V avayKYJV KUl TOVc; OpKOV<;

rovrovc; EKarEpov 7Tapa JLEpoc; EmKpare'i:v <f>71a-i. AEYEt
8€ Kal ravra 'Eµ,7TE8oKAfjc; E7Tt rfjc; rov NEiKovc; em
KparEiac; · [
. . 095] . rnvrn oVv <f>71a-£ xwp£c; alriac;
. =
A.ey6µ,eva ov8ev aHo AEY€lV EO-TlV � 7TE</>VKEV OVTW.
R75 ( > ad B57) Simpl. In Gael., pp. 586.5-12, 586.25-

587.26
KUl aAAo UT07TOV E7TayEt ro'i:c; UTUKTOV KtVYJO-lV 7Tp0 TOV
KOO-JLOV AEyova-iv, c') 8ia f3paxvA.oylav aa-a<f>Ea-TEpov
688
E M PE DO C L E S
to say that things are like this by nature, and to define this
as the principle and cause, is just as fictional. This is what
is meant by "what Empedocles would seem to have said,"
when he says that "it happens by necessity for things that
Love and Strife alternately dominate and cause motion"
[Phys 252a7-9], and if this is the case, it is also the case
.
for rest in the intermediate period. For rest is intermedi

ate between the contrary motions.
Eudemus interprets the immobility during the domi
nance of Love as referring to the Sphere, when all things
are gathered together [ . 089. 1 ] , but, as he says, [ . .
. . = .
= 089.�, with textual variants] . And when Strife begins

to dominate again, then motion in the Sphere begins
again: [ . . . 095].
=
But how does saying "by necessity" differ from "be

cause this is how things are by nature" if one does not add
the cause? And this is what Empedocles seems to mean in
the phrase [ . . 073.260] , and when he makes necessity
. =
responsible for the things that come about: [ . . . 010.1-

=
2, with textual variants] . For he says that it is because of

necessity and these oaths that each of these two dominates
in tum. And Empedocles also says this about the domi
nance of Strife: [ . . .095]. This, then, is what he [i.e.
=
Aristotle] is saying: the cause not being indicated, this

means nothing else than "this is how things are by nature."
R75 (> ad B57) Simplicius, Commentary on Aristotle's

On the Heavens
And against those who accept a disordered motion before
the world [scil. the Atomists and Plato] , he [i.e. Aristotle]
mentions yet another absurdity, which seems rather ob-
689
8oKE'i. ipwTfi, 8E, 7TOTEpov oirx ola TE 'ljv TOTE ovTw Kt
vE'ir:r8ai aTaKTW<;, w<rTE "Kat µJ:yvvr:r8ai rniavTa<; µi
tEt<> Evia, it cii v r:rvvir:rTaTai Ta KaTa </Jvr:riv r:rvvir:rTa
µEva r:rwµaTa, olov O<TTii Kat <rapKE<;" Kat oAw<; Ta TWP
'<fiwv µEpYJ Kat Twv </JvTwv Kat aina Ta 'ii>a Kat Ta
</JvTa, "Ka8a7TEp 'Eµ7TE8oKAii<> yivEr:rBai <fJYJ<rtv i7Tt Tij<>
cl>iAoTYJTO<; A.E-ywv"· [ . . . 0154.1 ] . [ . . . ] [586.25] TO 8€
=
"Ka8a7TEp 'Eµ7TE8oKAij<; yivEr:r8ai <fJYJ<rtv i7Tt Tij<> cI>i

AoTYJTO<>" o µE.v 'AA.Etav8po<> w<; µitEw<; 7Tapa8Eiyµa
aKovEt, it �" r:rvvir:rTaTai Ta KaTa cpvr:riv r:rwµaTa, Kat
r:rvvaipEr:r8at 8oKEL Tii> A.6y<tJ avwu TO i7Tt Tij<; cl>tAOT'Y)
TO<; TOVTO AEyEr:r8at µitEw<; aiTia<; OV<TYJ<; W<r7TEp TOV
NEtKOV<; 8iaKpt<rEW<;. 7TW<; 8€ <iv Et'Y) µitEw<; <rY)µavn
Kov Yi "avavxwo<; Kopr:rYJ" [cf. 0 1 54. 1 ] Kat TaHa Ta
v7To Tov 'Eµ7TE8oKAEov<; AEyoµEva iv Tovrni>· [ . . . =
0154.2-3], Kat 7TOAAa aA.Aa, U7TEp OVK E<TTt µitEw<;

7Tapa8Eiyµ,aTa, it li<> Ta KaTa </Jvr:riv r:rvvir:rTaTai;
µi,7TOTE oiiv Et7TWIJ 0 'Apt<rTOTEAYJ> "7TOTEpov ovx Ola
TE 'ljv Kt/JOVµEva UTUKTW<; Kat µiyvvr:r8ai TOtaVTa> µi
tEt> Evia, it cii v r:rvvir:rrnTai Ta KaTa </Jvr:riv r:rvvir:rTa
µEva r:rwµarn" i7Tf,yayE "Ka8a7TEp 'Eµ7TE8oKAij> yivE
r:r8ai </JYJ<rtv," TOVTE<rn KtvovµEva aTaKTW<; µiyvvr:r8ai·1
TO yap 7TAaviir:r8ai Kat TO 7TAa,Er:r8at aTaKTOIJ Kt/J'Y)<Tt/J
8Y)Ao'i.
Kat 7TW<; Tavrn, </Jai'Y) av Tt<;, "i7Tt Tij> cl>tAOTY)TO<;
yivEr:r8ai" AEyEt o 'Apt<rTOTEAYJ<;, 8i' �v 7Tavrn �v yivE-
1 µ£yvvu(}ai A: µiJ µ£yvvueai DE
690
E MPEDOCLES
scure because it i s stated elliptically. He asks whether it

might not be possible that the disordered motion at that
time "also produced certain mixtures such that out of
them came the bodies that are formed by nature, like
bones and flesh" [On the Heavens 3.2 300b27-29] , and
generally speaking the parts of animals and of plants, and
the animals and plants themselves, "as Empedocles says
that they were born at the time of Love, saying" [ . . . =
Dl54. l] [On the Heavens 3.2 300b29-31 ] . [ . . . ] [586.25]

Alexander understands the phrase 'as Empedocles says
that they are born at the time of Love' as an example of
mixture from which are formed the bodies in conformity
with nature, and the phrase 'at the time of Love' seems to
him to agree with his argument, since Love is the cause of
mixture, just as Strife is of separation. But how would the
'faces without necks' [cf. D l54. l ] signify mixture, and the
other things Empedocles mentions in the following verses
[ . . Dl54.2-3], and many other things that are not
. =
examples of a mixture out of which bodies in conformity

with nature are formed?
So perhaps Aristotle, having said, "whether it might not
be possible that the disordered motion at that time pro
duced certain mixtures such that out of them came the
bodies that are formed by nature," continued, "as Em
pedocles says that they were born," that is, that things that
move without order are mixed. For 'to wander' and 'to go
astray' [planasthai, plazesthai, cf. D l54.2] indicate a dis
ordered motion.
But, someone might say, how can Aristotle say that this
occurs 'at the time of Love,' when Empedocles says that
691
crBai o 'Eµ7Te0oKAfJ<> c/J71crw [ . . . D75.5] ; µ�1TOTE o15v

=
OVK f.v Ti/ f.mKpaTeiq, Tfl<> iA.ia<; TavTa A.ifyet yevicrBat

o 'Eµ7TeOoKAfJ<>, w<> f.v6µicrev 'A>..itavopo<>, &.Ha ToTe,
OTE OV1TW TO Ne'i:Ko<; "1Tall f.ticrT71KEll f.7T' E<TXaTa TEP·
µara KVKA ov" [D75.10-13] . f.v TaVTYJ o15v Ti/ Kara
<rTa<rEt "µovvoµeA.f)" en Ta yv'i:a a1To Tf)<> Toil NeiKov<>
OtaKpi<rew<; OVTa f1TAavaTO Tf)<> 1Tpo<> aA.A.71!.. a µitew<;
f.c/Jifµeva. "aVTap f7TEt KaTa P.,EL,011 f.p.,i<ryETO Oatp.,Ollt
oaiµ,wv" [0149.1 ] , OTE TOV NELKOV'> f1TEKpaTEt AOt7TOV
� iA.oT71<>, "TavTa Te crvµ,1Ti1TTecrKov" [ . . . D l49.2-
=
3].
f1TL Tf)<> <l>tAoT71rn<> o15v o 'Ep.,7TEOOKAfJ<> f.Ke'i:va El1TEV,
ovx w<; f.7TtKpaTov<r71'> �071 Tfl<> <l>tAoT71To<>, dH' w<;
µeHov<r71<> f1TtKpaTELV, ETt OE Ta ap.,tKTa Kat [25] µovo
yvta 071A.ovcr71<>.
R76 ( � DK) Simpl. In Gael., p. 294.7-13

on OE oi BeoA.oyoi ovx w<> a1To x_poviKfJ<> dpxfJ<>, dH'
w<; a1To alTia<> 7Tot71nKfJ<> A.iyov<rt TiJv yive<rtv Tov KO
crµ,ov KaL TavT71v µ,vBtKW'> W<T1TEp Kat Ta aAAa, 1Tp0-
071A.ov. 'Eµ7TeOoKAf}<> OE on ovo Ko<rµ,ov<> f.voeiKvvrai,
Tov p.,Ev �vwµivov Kai vo71Tov, Toll OE OtaKeKpiµ,ivov
Kal ala-0'Y]T6v, Kal 0Ti Kal Ev ToVT o'lµ,at µ,e
Tptw<; fK TWV avrnv OEOEtx_ifvat p71µ,aTWV.
692
E M P E DO C L E S
through it all things become one: [ . . . 075.5]? Perhaps

=
then Empedocles is not saying that this happens under the

domination of Love, as Alexander thought, but at the time
when Strife had not yet "withdrawn completely to the
farthest limits of the circle" [075. 10-13] . In this situ
ation, then, the limbs that resulted from the separation
caused by Strife were wandering, "isolated parts" desir
ing to mix with each other. "But as a divinity was mixed
more with a divinity" [0149. 1 ] , when, once Love dom
inated over Strife, "These [scil. the divine elements]
would come together" [ . . . 0149.2-3] .
=
So Empedocles said that these events occurred at the

time of Love, in the sense not that Love was already dom
inating, but that it was going to dominate and was still
bringing to light things that were unmixed and [25] iso
lated parts.

the Heavens
It is evident that the theologians speak of the coming into
being of the universe understanding this not from a tem
poral beginning but from an efficient cause, and that they
speak of it mythically, just as they speak of everything else.
And the fact that Empedocles indicates two worlds, the
one unified and intelligible, the other separated and per
ceptible, and that he sees unification and separation in this
world here too, I think that I have shown this sufficiently
in other passages, relying upon his own words [ cf. the end
of R68].
693
R77 ( ;e DK) Simpl. In Phys., p. 31.18-23

&.Ha 8� Kat 'Eµ7TEOoKA.7}-. 1TEpi TE rnv vo717ov Korrµov
Kat 7TEpt rnv alrr()71rnv SioarrKwv Kat EKE'ivov Tovrnv
apxE'TV1TOV 1TapaOELyµa n()iµEvo-; EV EKU'TEP<fJ µEv dp
xa-; Kat U"'TOLXE'ia 'Ta 'TET'Tapa 'TUV'Ta 'TE()ELKE 1TVP dipa
vOwp Kat y7jv, Kat 1Toi71nKa aLna 'T�V <Pif.. iav Kat 'TO
NEtKO'>, 1TA�V on 'Ta µEv EV 70 vo7170 rfi vo71Tfj EVWU"EL
KparnvµEva Sia <PiA.ia-; µaA.A.ov rrvvayErr()ai cp71rri, 'Ta
OE Ev 70 alrr(}7170 v1To rnv N EiKov-; µaA.A.ov OiaKpivE
rr()ai.
R78 ( ;e DK) Simpl. In Phys., pp. 31.31--32.3

on yap ovx w-; ot 7TOAAot voµi,ovm <PiA.ia µEv µov71
Ka'T' 'Eµ1TEOoKAEa Tov vo71Tov E7Toi71rrE Korrµov, NE'iKo-;
OE µovov 'TOV alrr(}717ov, af.. f.. ' aµcpw 1TUV'TUXOV olKEtw-;1
()EwpE'i, ilKOVU"OV avrnv 'TWV EV 'TOL'> <PvrrLKOL'> AEyo
µf.vwv, Ev ol-; Kat 77}-> EvrniJ()a 871µiovpyiK7}'> rrvyKpa
rrEw-; T�v 'Acppoofr71v �Toi T�v <PiA.iav al'Tiav cp71rri·
[ . . . ]. AEYEL oilv 1TOAAaxov µev 'TUV'Ta Kat EV 'TOV'TOL'> OE
To'i-; E7TErrw [ . . . 0 190, 075.3-1 7, 077a3-12, 0 75,
=
077b, cited at pp. 32.35--34 .3] .

1 oµ,oiw<> coni. Torstrik
R79 (cf. ad B20 et B29) Simpl. In Phys., pp. 1123.25-

1 124. 18
OEVTEpo-; 8€ 7po1To-; a Ka'T' 'Eµ1TEOoKAEa 1Tapa µipo-;
694
E MPEDOCLES
R 77 ( ;C D K ) Simplicius, Commentary o n Aristotle's

Physics
But Empedocles, whose teaching too [scil. like Par
menides', cf. PARM. Rl6-Rl8] , bears on both the intel
ligible world and the perceptible one and posits the for
mer as the archetypal model of the latter, has placed in
both of them, as principles and elements, these four-fire,
air, water, and earth-and as efficient causes Love and
Strife, except that he says that the elements ruled in the
intelligible world by the intelligible unification are as
sembled more by Love, while those in the perceptible
world are divided more by Strife.
R78 ( ;C DK) Simplicius, Commentary on Aristotle's

Physics
The fact that it is not the case, as most people think, that
Love alone created the intelligible world [i.e. the Sphere]
according to Empedocles, and Strife alone the perceptible
world, but that he considers both of them everywhere, as
is appropriate-listen to what he says about this in the
lines of his Physics in which he says that Aphrodite, i.e.
Love, is the cause of the demiurgic mixture of here too:
[ . . . ] He says this in many passages and in particular in the
following verses: [ . . . D l90, D75.3-l 7, D77a3-12,
D75, D77b, cited at pp. 32.35-34.3] .
R79 (cf. ad B20 et B29) Simplicius, Commentary on Ar

istotle's Physics
The second way [scil. of conceiving things when one does
not admit the eternity of motion] is that of Empedocles,
695
Kiv71aw 7TowvvTa Ka£ T,pEµiav. v7Te()ETO yap oVTO<> Tov

TE V07JTOV KUL TOV alcr()71ToV Kocrµov EK TWV UVTWV
crTOixeiwv Twv TETTapwv crvvecrTwra<>, Tov µEv 7Tapa-
8EiyµanKw<> 871A.ov6n Tov 8E EiKovtKW'>, Kat 7TOt7JnKa
atna Tov µEv vo71Tov T�v <PiA.fov 8ia Tfj<> €.vw<rEW<> Tov
"'i</>a'Lpov 7TOLOV<rav, <Jv KUL 8Eov E7Tovoµa'ei (KaL ov8E
TEPW'> 7TOTE KaAe'°i [ . . . 087] ), Tov 8E alcr()71Tov TO
=
NE'°iK o'>, ornv E7TtKpaTfj µ� TeA.ew<>, 8ia Tfj<> 8iaKpicrew<>

Tov Kocrµov TOVTov 7Towvv. 8vvaTov 8€ Ka£ ev TOVT<f
Tc'ii Kocrµqi T�V TE EVWIJLV opav KUL T�V 8taKptcrtv, T�V
µev KUTa TOV ovpav6v, <Jv av Tt'> KUL :2.<f>a'Lpov KUL eeov
EiKoTw<> KaA.ecreie, T�v 8€ KaTa To V7To creA.�v71v, ()
µaA.icrTa Tov Kocrµe'Lcr()ai 8E6µevov Kocrµo<> KaAe'°iTat
KVptWTEpov. 8vvaTOV 8€ KUL ev Tc'ii V7TO creA�V7JV aµ</>w
eewpe'Lv T�V TE EVW<JtV KUL T�V 8taKptcrtV de£ µev
aµ<f>w, aAAOTE 8€ aAA.71v ev aAAOt'> KUL aAAOt'> µepecrtv
� ev aAAOt'> KUL aAAOt'> xpovOt'> E7TtKpaTOV<rav. KUL
yap KUL evrnvea TO NetKO'> KUL T�V <PiA.iav 7Tapa
µepo<> emKpaTE'°iv e7Ti Te dvepw7Twv Ka£ lxevwv Ka£
()71piwv KUL opvewv 0 'Eµ7TE8oKAfj<> <f>71crt Ta8E ypa<f>wv·
[ . . 073.302-8] .
. =

The Quasi-Christian Empedocles of Clement of
Alexandria (R80-R85)
R80 ( > ad Bl45) Clem. Alex. Protr. 2.27.3

TUVTY/ TOt �µet<> OL Ti/'> avoµia., vioi 7TOTE 8ia T�V </>i-
696
E MPEDOCLES
who posits an alternation o f motion and rest. For he as

sumed that both the intelligible world [i.e. the Sphere]
and the perceptible world are composed out of the same
four elements, the former, evidently, in the mode of a
paradigm, the latter in the mode of an image, and that the
efficient causes are, for the intelligible world, Love, which
by unification produces the Sphere, which he also calls
'god' (and sometimes speaks of in the neuter [ . . . D87] ,
=
and, for the perceptible world, Strife, when it dominates

incompletely, producing this world here by separation.
But it is possible to see in this world here too unification
and separation, the former in the heavens, which one
might appropriately call "Sphere" and "god," the latter in
the sublunar region, which, needing most of all to be or
dered, is called "world" (kosrrws) more properly. And it is
possible to observe both of them, unification and separa
tion, in the sublunar region too, now the one dominating,
now the other, in different areas or in different periods of
time. For the fact that here too Strife and Love dominate
in turns, regarding humans, fish, animals, and birds, Em
pedocles says this when he writes as follows: [ . . . =
D73.302-8] .

The Quasi-Christian Empedocles of Clement of
Alexandria (R80-R85)
80 ( > ad Bl45) Clement of Alexandria, Protreptic
In this way we who were once the sons of lawlessness have
697
AavBpw7riav Tov A.6yov vilv vioL yey6vaµev Tov Beov·

vµ'iv OE KUL 0 vµfrepo<; V7TOOVErnt1 7TOLTJT�<; 0 'Axpayav
TlVO<; 'Eµ7reOOKAij<;· [ . . . D30] .
=
1 a7To8vernt Schwartz
R81 ( > ad Bl l9) Clem. Alex. Strom. 4 . 13 . l

oBev eiKoTW<; KaAovµevo<; 0 yvwcTTtKO<; V7TUKOVEL pq,
oiw<; KaL T0 TO <Twµanov aiTOVVTt <f>l.pwv 7rpo<TOL0W<J't
KaL Ta 7raBri, 7rpoa7roOv6µevo<; rnv <TapKiov TavTa,
ovx vf3pi,wv TOV 7Tetpa,OVTa, 7Tat0EVWV OE, olµai, KaL
EAE'YXWV E� oiri<; nµij<; KaL oiov µT,KEO<; oA./3ov [Dl5],
W<; <f>riaw 'Eµ7TEOOKAij<;, 0oe EABwv1 f.LETU BvTJTWV ava
<TTpE<f>ernt.
1 D.J)wv Stab.Jin: At7TWV ms.: A0t7TOV Potter: <Tota8E> At7TWV
Lowth
R82 ( > ad Bl46) Clem. Alex. Strom. 4. 149.8-150 . 1

TOVT(f! ovvaTov T0 Tpo7rcp Tov yvw<TnKov �OTJ yevfo·Bai
Be6v· "Eyw EL7Ta' Beoi EIJ'TE KaL VLoL vlfii<TTov." </>TJ<TL OE
KaL 6 'Eµ7TeOoKAij<; Twv <To<f>wv Ta<; lfivxa<; Beov<; yive
<TBai 0ol. 7Tw<; ypacpwv· [ . . . D39].
=
R83 (cf. ad B l l4) Clem. Alex. Strom. 5.9. 1

Kai µoi <Tcpoopa E7Tawe'iv E7TEt<J't Tov 'AxpayaVT'ivov
7TOLTJT�v E�vµvovvrn T�v 7TL<TTtv 0oi. 7TW<;' [ . . . D6] .
=
698
E M PE D O C L E S
now become the sons o f God thanks to the love of the

Word for human beings. And your poet too, Empedocles
of Agrigentum, plays this role (?) for you: [ . . . = 030] .
R8 1 ( > ad B l l9) Clement of Alexandria, Stromata

The man who knows, when he bears this name [scil. gnos
tikos] correctly, yields easily and, putting his poor little
body at the disposition of the one who asks for it, he offers
him his sufferings too, first stripping away these things
from the carnal element; he does not insult the one who
is putting him to the test, but teaches him, I think, and
shows him "from what honor and what abundance of
bliss" [015] [scil. he is deprived?] , as Empedocles says,
coming he passes his life among mortals in this way.
R82 ( > ad B l46) Clement of Alexandria, Stromata

It is in this way that the man who knows (gnostikos) can
already become a god: "I have said: you are gods and sons
of the Highest" [Ps. 81:6] . And Empedocles too says that
the souls of the sages become gods, writing as follows: [ . . .
= 039] .
R83 (cf. ad B l l4) Clement of Alexandria, Stromata

And it occurs to me to praise greatly the poet of Agrigen
tum, who celebrates faith in the following way: [ . . . = 06] .
699
R84 (ad B l47) Clem. Alex. Strom. 5. 122.3

�v SE o<riwr;; Kat SiKaiwr;; Siaf3iw<rwµ,"v, µ,aKapwi µ,Ev
EvrnvOa, µ,aKapiwnpoi SE µ,era rT,v evOevS" a7TaHa
yfiv, ov xpovq> TlVl rT,v fOVSaiµ,oviav €xovTfO<;, aAAa EV
alwvi &.va1TmJfO<r0ai Svvaµ,fOvoi [ . . 040] , Yi qnlto<ro
. =
cf>or;; 'Eµ,1TfOSoKAEov<; AEyfOi 1TOi7JnKY,.
R85 ( > Al4) Clem. Alex. Strom. 6.30.1-4

'Eµ,7TfOSoKAijr;; n o 'AKpayavr'ivo<; KwAv<raveµ,ar;; E1Tf0-
KA1,871. AEyfOrni oi)v a1TO TOV 'AKpayavTO<; opov<; 1TVEoV
TO<; 1TOT" &.veµ,ov f3apv Kat vo<rwS"' ro'ir;; E-yxwpioir;; ,
&.Ha Kat rn'ir;; yvvaittv avrwv &.yoviar;; alriov ywoµ,€
vov, 1TaV<TaL TOV aVfOJl-OV· Sia Kat avro<; EV TOt<; €7TfO<Ti
ypacpH· ( . . 043.3-5] . 1TapaKoAov0fOtV n avrfi.> €AfO
. =
yEv1 ( . . . cf. 04. 10, 12]. avnKpV<; yovv LU<TH<; 7" Kat
<TYJJl-fOta Kat repara E7Tl7"AfOtV rov<; SiKatov<; EK rwv
T]µ,"repwv 1TEm<rnvKa<ri ypacf>wv.
1 f!>..eyov ms., corr. Hervet

R86 ( > ad B l37) Orig. Gels. 5.49

opa SE Kat rT,v Siacpopav TOV alTLov Tij<; TWV Eµ,l/n}xwv
a1Toxi/• TWV a1TO TOV ITv0ay6pov Kat TWV EV T]µ,'iv
a<TK'YJTwv. EKfO'ivoi µ,Ev yap Sia rov 1Tf0pt tJroxii• µ,"r"v-
700
E M PE D O C L E S
R84 (ad B l47) Clement o f Alexandria, Strorruita

If we live our whole lives piously and justly, we shall be
blessed here, and even more after our departure from
here, for we shall not possess happiness for a certain pe
riod of time only, but we shall be able to rest in eternity
[ . . . 040] , says the philosophical poetry of Empedocles.
=
R85 ( > Al4) Clement of Alexandria, Strorruita

Empedocles of Agrigentum was called 'Wind-stopper' [cf.
Pl6[60] ] . So it is said that once when a violent and un
healthy wind was blowing from the mountain of Agrigen
tum upon the inhabitants and was also causing sterility
among their women, he stopped the wind. That is why he
himself writes in his verses, [ . . 043.3-5] ; and he says
. =
that people followed him, [ . . . =04. 10, 12]. Well, the fact
that righteous men perform cures, omens, and prodi
gies-it is precisely on the basis of our Scriptures that they
have the assurance of this.

R86 ( > ad B l37) Origen, Against Celsus
Look at how different the reason is for abstinence from
living beings, between Pythagoras' disciples and our ascet
ics. For the former abstain from living beings because of
701
<TW/WTOV/l,EVYJ<; µ,v8ov eµ,iJlvxwv a1TEXOVTaL' Kal TL<; 1

[ . . . D29. l-2, with textual variants] · Y,µ,iis OE Kliv To
=
TOLOVTO 1TpaTTwµ,ev, 1TOwvµ,ev aVTO, E1T€t V1TW1TLa,oµ,ev

To <rwµ,a Kat oov>.. aywyovµ,ev [ . . . ] .
I Kat ri<; Koetschau
R87 ( 7c- DK) Herm. Irris. 4

ornv OE €µ,avTOV tow, </>of3ovµ,ai TO <rwµ,a KaL OVK o'loa
01TW<; avTO KaAE<TW, av8pw1TOV Yi KVVa Yi AVKOV Yi rnv
pov Yi opviv Yi o</>iv Yi OpaKovra Yi x[µ,aipav· EL<; 1Tavrn
yap Ta 871pfo v1To Twv </>iA.o<ro</>ovvTwv µ,ern(3a>.. A o
/Lai, xep<ra'ia EVVOpa 1TTYJVa 1TOAvµ,op<f>a aypia TL
Oa<r<ra a</>wva ev</>wva a>.. oya A.oyiKa· v�xoµ,ai faTa
µ,ai ep1Tw 8Ew Ka8[,w. ETL OE o1 'Eµ,1Te0oKAij<; Kat
Oaµ,vov µ,e 1Toie'i.
1 ECTTt 8€ o mss., corr. Menzel: ECTTt 8€ OTE Wolf
Empedocles in the Refutation of

All Heresies (R88-R89)
The Gnostic Empedocles of Marcion and
His Disciples (R88)
R88 ( > ad Bl31) (Ps.-?) Hipp. Haer. 7.29. 1-3 et 31.2-4

[29. 1-3] MapK[wv OE o ITovnKo<; 1TOAV TOVTwv µ,avi
KWTepo<;, Ta 1ToA.A.a Twv 1TAeiovwv 1Tapa1Teµ,1Jlaµ,evo<;
E1TL TO avaLOE<TTEpov opµ,�<ra<; Ovo apxa<; TOV 1TaVTO<;
702
E M P E D O C LE S
the myth of the metempsychosis of the soul; and someone

[scil. says,] [ . . . D29. l-2 ] . But we, even if we act in the
=
same way, we do so because we mortify the body and treat

it as a slave [ . . . ] .
R87 ( � DK) Hermias, Derision of Gentile Philosophers

When I look at myself, I am afraid of my body and I do
not know what to call it, human, dog, wolf, bull, bird,
snake, dragon, or chimera. For I am transformed by the
philosophers into all kinds of animals, terrestrial, aquatic,
winged, polymorphic, wild, domestic, mute, voiced, irra
tional, rational. I swim, I fly, I crawl, I run, I sit. And what
is more, Empedocles turns me into a bush too [cf. Dl3.2] .
Empedocles in the Refutation of

All Heresies (R88-R89)
The Gnostic Empedocles of Marcion and
His Disciples (R88)
R88 ( > ad Bl31) (Ps.-?) Hippolytus, Refutation of All
Heresies
[29. 1-3] Marcion of Pontus, much more insane than them
[i.e. the Gnostics Basilides and Saturnilus] , after rejecting
much of what most people believe and rushing off into
greater shamelessness, posited two principles of the uni-
703
{mEfhTo, aya06v <0€ov>1 Ttva AEywv Kal TOV ErEpov

1TOVYJpOV' Kal aVTO<; 8e VOfLL,WV KaLJJOV TL 1TapEt<raya
YELV <rxoA.7'/v E<rKEva<r€v a1Tovo[a<; yEµ,ov<rav Kat Kvvi
Kov /3fov, wv n<; µ,axiµ,o<;·2 olirn<;3 voµ,[,wv A.T,<r€<r0ai
TOV<; 1TOAAOV<; OTL µ,7'/ Xpt<rTOV royxavoi µ,a0riT7'/<; aA.A.'
'Eµ,7TE8oKAEOV<; 7TOAV avTov4 1TpoyEVE<rTEpov Tvyxavov
TO<;, TaVTa5 opt<ra<; €8oyµ,an<rE 8vo ElVat Ta TOV 1Ta
JJTO<; aTna, NELKO<; Kat iA.iav. [ . . . ]
[31 .2-4] TPLTYJV cf>a<rKWV 8iKaiov €lvai apx7'/v Kat µ,E
<TYJV ayaOov Kal KaKOV T€Tayµ,EVYJV, ov8' OVTW<;6 87'/ 7 0
ITpE1Twv Ta<;8 'Eµ,1TE8oKAEov<; 8iacf>vyEtv t<r"X_V<rE 86ta<;.
Ko<rµ,ov yap cf>rimv Elvai o 'Eµ,7TE8oKAij<; Tov v1To Tov
N ELKOV<; 8ioiKovµ,Evov TOV 7TOVYJpov Kat ETEpov VOYJTOV
Tov v1To Ti/<> iA.[a<;, Kat Elvai rnvTa<; Ta<; 8iacf>€pov
<ra<; apx_a<; 8vo ayaOov Kat KaKOV, fLE<TOV 8€ €lvai TWV
8iacf>6pwv apxwv 8iKaiov A.6yov, KaO' 8v <rVYKPLVETai
Ta 8iTJpYJµ,Eva v1To Tov N€tKov<; Kat 1Tpo<rapµ,o,ETai
KaTa T7'/v iA.iav T<i,J �VL. TOVTOV 8€ aVTOV TOV 8iKa£OV
A.6yov Tov Ti/ il.. [q. <rVvaywvi,6µ,Evov Mov<rav o 'Eµ,-
7TE8oKAij<; 1Tpo<rayopEvwv, 9 Kat aVTO<; avT<i,J 10 <rVvayw
VL,E<rOai 1TapaKaAEL, AEywv iii 8 E 1TW<;' [ . . 07] .
. =
1 <0e6v> Marcovich 2 µ,ax_>w•' coni. Miller, µ,avtK6,

Duncker-Schneidewin 3 on ms., corr. Miller: &, Marcovich
4 avTf.i! ms., corr. Cruice 5 TavTa ms. , corr. Duncker
Schneidewin 6 o:OTo' ms., corr. Duncker-Schneidewin
7 8€ ms., corr. Miller 8 Ti/• ms., Duncker-Schneidewin
9 7rpocrayopevEL Marcovich 10 avTf.i! ms. , corr. Miller
704
E M PE D O C L E S
verse, one good god and another evil one. And as h e him
self thought that he had introduced a novelty, he founded
a school filled with madness and a Cynic way of life, for he
was combative. This man, thinking that most people would
not notice that he was a disciple not of Christ but of Em
pedocles, who belonged to a much earlier time than he
did, made the same definitions and taught that there are
two causes of the universe, Strife and Love. [ . . . ]
[31.2-4] Prepon [i.e. a disciple of Marcion] asserted that
there is a third, just principle, located in the middle be
tween good and evil, but not even in this way did he man
age to escape Empedocles' opinions. For Empedocles says
that there is a world administered by wicked Strife and
another, intelligible one, administered by Love, and that
these are the two different principles, of good and of evil,
but that in the middle of the different principles is located
just reason (logos), in virtue of which what is divided by
Strife is assembled and fitted together to the one in con
formity with Love. This just reason (logos) , which is an ally
with Love in its combat, Empedocles calls a Muse, and he
calls upon her to be his ally in his combat, speaking as
follows: [ . . . D7] .
=
705
The Presentation of Empedocles' Doctrine in the

Refutation of All Heresies (R89)
R89 (cf. A33 et ad Bl6, B29, B l lO, B l l5, Bl31) (Ps.-?)

Hipp. Haer. 7.29.3-31.4
[29.3] Ti yap cfJYJcnv o 'Eµm:OoKAij<: 7TEpt Tij<: rnfi Ko
<T/WV oiaywyij<; Et Kat 7TpOEL7TOfLEV, ail.A.a YE Kat IJVIJ
7rpo<; To avTL7TapafNivai Tii TOV Kil.Etfliil.6yov aipecrEL ov
criw7Tfi<roµai.
[The physical system (l)]
[4] oilTo<; cpYJCTlV Elvai TU 7TalJTa CTTOlXEta, et dJIJ 0 KO
CTfLO<; <TVIJECTTYJKE Kat ECTTllJ, lt, ovo fLEIJ vAlKa, yijv Kat
vowp, ovo OE opyava, ol<; TU vAlKU KOCTfLELTal Kat
fLETa/3aHETal, 7TVp Kat M.pa, ovo OE TU epya,6µ,Eva
TOt<; opyavoi<; Tryv VAYJV Kat OYJfLlOVpyovvTa, NEtKO<;
Kat iil.iav, A.eywv 6Joe 7Tw<;· [citation and exegesis of
057; cf. R92].
[8] Kat ii fLEV iil.[a elp�VYJ TL<; ECTTl Kat oµ6voia Kat
<TTopy� lva TEAEwv 1 KaTYJpncrµevov elvai 7Tpoaipov
fLEVYJ TOV Kocrµ,ov, TO OE NELKO<; aet oiacr7Tij, TOV lva
Kat KaTaKEpfLaTL'El � U7TEpya,ETal et EIJO<; 7TOAil.a.
[9] E<Tn fLEV oilv TO fLEV NetKO<; a'inov Tij<; KTL<TEW<;
7TaCTYJ<;, 0 c/JYJCTllJ 'ovil.6µ,evov' Elvai [073.250] , TOVT
E<TTllJ oil.€8 pwv· fLEAEl yap avT<!> 07TW<; Ola 7TalJTO<;
alwvo<; ii KTtcri<; aVTYJ2 <rvvecrT..fiKYJ'3 Kat Ecrn 7TavTwv
Twv yeyovoTwv Tij<; yEvecrEw<; OYJµwvpyo<; Kat 7TOLYJTYJ'>
TO NetKO<; TO oil.e8pwv, Tij<; OE EK TOV KOCTfLOV TWV
706
EMPEDOCLES
The Presentation of Empedocles' Doctrine in the

Refutation of All Heresies (R89)
R89 (cf. A33 and ad B l6, B29, B llO, Bl l5, Bl31) (Ps.-?)
Hippolytus, Refutation of All Heresies
[29.3] For as for what Empedocles says about how the
world is conducted [cf. R41, R88], even if I have stated it
earlier [cf. 6.25.2-4], I shall not pass it over in silence now
either, in order to compare it with the sect of the plagiarist
[i.e. Marcion] .
[The physical system (l)]
[ 4] He says that all the elements from which the world has
been constituted and composed are six: two that act as
matter, earth and water; two as instruments thanks to
which the material ones are organized and transformed,
fire and air; and two work on the matter thanks to these
instruments and fashion it, Strife and Love. He speaks as
follows: [citation and exegesis of D57; cf. R92 ] .
[ 8 ] And Love i s a kind o f peace and unanimity and fond
ness that chooses that the world be one, perfect, well ad
justed; Strife by contrast always tears apart [scil. the
world] , which is one, chops it into pieces, or makes many
out of one. [9] Thus Strife is the cause of all creation; he
says that it is 'baleful' [073.250] , that is, destructive, for
it matters to him that this creation continue throughout
all eternity. And destructive Strife is the demiurge and
craftsman of the birth of all the things that are born, while
1 TEA€tOV < Kat> Miller 2 aVT'YJ Cruice: avTY, ms. : avTY,

Duncker-Schneidewin 3 <rVVE<TT'YJKE ms., corr. Duncker-
Schneidewin
707
yEyov6rwv €�aywyij<; Kat µEra/3oX. ij<; Kat Et<; ro �v4

a'1ToKaraCTraCTEw<; � <l>iX.ia· [ 10] [ . . . ]. ro 8€ 1Tvp < Kat
TO v8wp>5 Kat � yij Kat 0 aT]p ()vfJCTKOVTa Kat ava
/3tovvra. [ 1 1 ] orav JLEV yap 1ho()avYI ra6 V'1TO TOV
N EtKOV<; yw6µwa, 1TapaX.aµf3avovCTa avra � <l>iX.ia
1TpoCTayet Kat 1TpOCTTWYJCTL Kat 1TpOCTOtKEtoL rfi> '1Tavri,
Zva µivYI ro '1T8.v Ev, v'1To rij<; <l>tX.ta<; det 8taKoCTµovµe
vov µovorp01TW<; Kat µovoei8w<;. [ 12] orav 8€ � <l>iX.ia
EK '1ToAX.wv '1Tot�CTY/ ro �v Kat ra OtECT'1TaCTµiva 1TpoCTot
KEtWCTY/ 7 rfi> evi, 1TaAtv TO Ne'iKo<; U'1TO TOV EVO<; U1TOCT'1Tq.
Kat '1TOtEt '1TOAAa, TOVTECTTt 1TVp, v8wp, yijv, aipa, Ta
<r' >8 EK rovrwv yevvwµEva �fi>a Kat <f>vra Kat oCTa
µipYJ rov KoCTµov KaravoovµEv. [ 13] Kat 1TEpt µ€v rij<;
rov KoCTµov l8fo<;, o'1Tol,a rt<; ECTnv v'1To rij<; <l>iX.ia<;
KoCTµovµivYJ, X.iyei rowvr6v nva rpo1Tov· [ . . . = 092;
cf. 093.2-3].
4 'TOV eva ms., corr. Sauppe 5 < KaL 'TO il8wp> Duncker-
Schneidewin 6 Ta Wendland: TavTa ms. 7 1Tpocroi
KELWCTYJ Roeper: 1TpootKovoµficrEt ms.: 1TpocrotKovoµficrYJ Miller:
1TpocrotKo8oµficrv Marcovich B <T'> Marcovich: <Kai> Ta
coni. Sauppe
[The case of Empedocles]

[ 14] Kat rovr6 ECTnv o X.iyet 1TEpt rij<; eavrov yEvv+
CTEW<; o 'Eµ1TE8oKAij<;· "rwv Kat €yw Elµi, <f>vya<; {}e-
6{)ev Kat aA�TYJ<;" [= corrupted citation of 010.13],
rovri<Tn ()eov KaX.wv ro �v Kat rT]v EKEivov €v6rYJTa,
ev �v 1Tptv V'1TO TOV NEtKOV<; U1TOCT1TaCT()ijvat Kat
yeviCT()ai Ev ro'i<; '1ToX.X.o'i<; rovroi<; ro'i<; Kara riJv rov
708
E M PE D O C L E S
Love is the cause of the departure out of the world of the

things that are born and of their transformation and res
toration in the One [ 10] [ . . . ]. Fire, <water, > earth, and air
die and are reborn. [ l l ] For when the things generated by
Strife die, Love takes them over and leads, adds, and as
similates them to the whole, so that the whole remain one,
and eternally organized by Love in the mode of unicity and
of unity. [ 12] But when Love makes one out of the many
and assimilates to the One the things that have been tom
apart, then in tum Strife tears them away from the One
and makes them many, that is fire, water, earth, air, and
what is born out of these: animals, plants, and all the parts
of the world that we perceive. [ 13] And regarding what the
configuration of the world is as it is organized by Love, he
speaks as follows: [ . . 092; cf. 093.2-3] .
. =
[The case of Empedocles]

[ 14] And this is what Empedocles says about his own birth:
"Of them, I too am one, an exile from the divine and
a wanderer" [010.13] , that is, calling 'god' the one and
unity, in which he existed before he was tom away by Strife
and was born amidst this multiplicity here which belongs
709
NEiKov<; oiaKou-µ71aw· [15J NeiKH yap q,71u-i [ .

corrupted citation of 010.14], <Ne'i:Ko<; µai>v6µevov1
Kat TETa<pa>yµevov2 Kat au-TaTOV TOV 071µiovpyov
TO<v>oe3 Toil Kou-µov 6 'Eµ7TEOoKATj<; a1ToKaAwv. avTYJ
yap eu-nv Yi KarnoiKYJ Ka£ dvayKYJ Twv tfmxwv, <1v
a1Tou-1T(j, TO NEtKO<; U1TO TOV Evo<; Kat 071µiovpyEt Kat
epya,ETat, Aeywv TOtOVTOV Ttva Tp01TOV" [citation and
paraphrase of O IO] .
1 <Nei:Ko> µ,a,>voµ,evov Duncker-Schneidewin

2 nrn< pa>yµ,€.vov Miller
3 To 8€ ms. , corr. Roeper: ro<v>oe Miller
[Moral consequences ( l ) ]
[22] Ota TY,v TOtaVTYJV oJv TOV oAEOpiov NELKOV<; Ota
KOU"f.lYJU"LV ToVOE Toil µEµEpiu-µevov Kou-µov 1TaVTwv1
eµl/Jvxwv 0 'Eµ7TEOOKAij<; TOV<; EaVTOV µa871Tas U1TEXE
u-Oai 1TapaKaAEt" Elvai yap cp71u-i Ta u-wµaTa Twv
'<[iwv Ta eu-OioµEva l/Jvxwv KEKOAau-µevwv OLKYJTfipia·
Kat eyKpaTEl<; Elvat TOV<; TWV TOtOVTWV A.6ywv aKpow
µevov<; Tij<; 1Tp0<; yvva'iKa oµiA.ia<; OtOaU"KEt, Zva µY,
u-vvEpya,wVTat Ka£ u-vvE1TtAaµ/3avwVTat Twv f!.pywv
<1v 071µiovpyE'i TO NE'iKo<;, TO Tij<; iA.ia<; f!.pyov A.vov
de£ Kat Otau-1Twv. [23] TOVTov elvai cp71u-iv o 'Eµ7TEOo
KAij<; voµov µeytu-TOV Tij<; TOV 1TaVTO<; OtOtKfiU"EW<;, A.€
ywv <18€ 1TW<;" [ .
. . 0 10. 1-2] avayKYJV KaAwv TY,v E�
=
Evo<; EL> 7ToA.A.a KaTa To N e'iKo<; Ka£ EK 1ToA.A.wv EL> �v

KaTa TY,v <PiA.iav µErn/3oA.fiv-
710
E M PE D O C L E S
to the organization of Strife: [ 1 5 ] fo r h e says, "on Strife"

[ . . . = corrupted citation of D l0. 14] , Empedocles calling
the demiurge of this world 'insane' (disturbed and un
stable) <'Strife>.' For such is the condemnation and tor
ture of the souls that Strife tears away from the one and
creates and fashions-he speaks as follows: [citation and
paraphrase of D 10] .
[Moral consequences ( l ) ]
[22] I t is therefore because o f this sort o f organization by
destructive Strife of this divided world that Empedocles
calls upon his disciples to abstain from all living beings.
For he says that the bodies of animals that are eaten are
the dwellings of souls that have been punished. And he
teaches those who listen to such arguments to refrain from
intercourse with a woman, so that they will not associate
with and collaborate in the works that Strife creates, which
always dissolves and tears apart the work of Love. [23]
Empedocles says that this is the greatest law of the orga
nization of the whole, when he speaks as follows: [ . . . =
D 10.1-2 ] , calling 'Necessity' the change of one into many
according to Strife and that of many into one according to
Love.
1 1Tavrw<; Klostermann: 17avrwv < rwv > coni. Wendland
711
[The physical system (2)]

0EOV<; 8€, W<; l!</Jriv, TE<rcrapa<; µf.v Ovrirov<;, 1TVp, vowp,
yijv, aepa, 8vo 8f. a0avarov<;, ayEv'ljrov<;,1 1TOAEµtov<;
f.avrols 8ia 1Tavro<;, ro NEtKo<; Kat r7/v <l>iA.i'.av· [24] Kat
TO µf.v NEtKO<; a8tKELV 8ia 1TaVTO<; Kal 1TAEOVEKTELV Kal
a1TO<T1TUV TU rij<; <l>iA.i'.a<; Kal f.avrfl.> 1TpocrveµEw, r7Jv 8€
<l>i'f... i'.av aEt Kal 8ia 1Tavro<;, aya0r/V nva oicrav Kal
rii<> EVOTYJTO<; EmµEAovµevriv, Ta a1TE<T1Ta<rµeva TOV
1Tavro<; Kat /3E/3acravicrµeva Kat KEKOAacrµeva Ev rfi
KTl<TEt V1TO TOV 8riµwvpyov avaKaAEt<TOai Kal 1Tpocr
ayEw2 Kal ev 7TOtEtv.3 [25] TOtawri4 Tt<; ii Kara TOV 'Eµ-
1TE80KAEa iiµ'Lv ii rov Kocrµov yevE<ri<; Kat <f>Oopa Kat
<TVcrracri<; Et dyaOov Kat KaKov crvvE<rrwcra </JiA.ocro
</>EtTai.
1 ayevryrov<; COIT. Wendland: ayevv1)rov<; mss. 2 11'pocr-
ayeiv <r0 11'aVTL> Marcovich 3 ev 11'0LELV Duncker-
Schneidewin: eµ,11'ote'iv ms. 4 roiavr71 </)1)> Marcovich
[The third power]

[29.25] ElVat 8€ <Prim Kal VOYJT7/v1 TPlrYJV nva ovvaµw,
�v Ka£ EK rovrwv EmvoE'LcrOai 8vvacr0ai, A.eywv cii o e
1TW<;' [ . . . 0257] .
=
I Kawov ri,v ms., corr. Miller
[Moral consequences (2)]

[30.3] KWAVEt<; yaµEtV, TEKVOVV, < . . >1 a1TEXE<T0ai f3pw
.
µarwv, cii v 6 0Eo<> EKn<rEv Et<> µEraA.ritfliv ro'Li; mcrro'i:<;

Kal E1TE'YVWKO<Tt r7Jv dA.1)0Eiav· rov<; 'Eµ1TE8oKAEov<;
A.avOavEL<; 8i8a<TKWV KaOapµov<;.2 [4] E7TOµEVO<; yap w<;
712
EMPEDOCLES
[The physical system (2))

As for the gods, as I have said, there are four mortal ones,
fire, water, earth, and air, and two immortal ones, un
generated, eternally enemies of each other, Strife and
Love. [24] And Strife eternally commits injustice, is
greedy, tears apart the works of Love and attributes them
to itself, while Love, which is good and cares for unity,
restores each time and eternally what has been tom away
from the whole and tortured and punished in creation by
the demiurge, and calls upon it and leads it forward and
unifies it. [25] Such is the generation and destruction of
the world and its condition constituted from good and evil,
such as Empedocles' philosophy presents it to us.
[The third power]

[29.25] He says that there also exists a third, intelligible
power, which can be conceived on the basis of these [i.e.
verses], when he speaks as follows: [ . D257] .
. . =
[Moral consequences (2)]

[30.3) [Speaking to Marcion: ] You forbid marriage, pro
creation, < . . . and you demand ( ?) > abstinence from the
food that God created to be received by the faithful and
those who confess the truth [cf. 1 Tim. 4:3]. You do not
realize that you are teaching Empedocles' Purifications
[or: purifications]. [ 4] For you follow him truly on all top-
1 an < a1Tatnl:s»? 2 <eir' ov> TOV'> . . . KaOapµ,ov'>;

Marcovich
713
a>.:riBw<> Ka'Ta 7Tavrn TOVTq> Ta f3pwµ,aTa 7TapatTli<rBat

Tov<> eavrov µ,aB71Ta<> 8i8a<rKet<>, rva µ,T/ cf>ayw<ri <rwµ,a
n AEtt/Javov tflvxi/<> v7To Tov 871µ,iovpyov KEK0Aa<rµ,iv71<>·
AvEt<> Tov<> v7To Toil 0Eov <TVv71pµ,o<rµ,frov<> yaµ,ov<> Tot<>

'Eµ,7TE8oKAEoV'> aKoAovBwv 86yµ,a<rtv, tva <rot cf>v!.. a
xB'fi TO Ti/'> <l>tAta') epyov ev a8iatp€TOV. 8tatp€t yap 0
yaµ,o<> KaTa 'Ep,7T€8oKAEa TO ev Kat 7TOt€t 7TOAAa, Ka
()(u., a7T€8€t�ap,€V.
Allegorical Interpretations (R90-Rl 00)

Disparate Interpretations of the Names of the
Elements in D57 (R90-R92)
R90 ( < A33) Aet. 1.3.20 (Ps.-Plut.; cf. Stob.) [7TEpt Twv
apxwv Tt El<Ttv]
cf>TJ<rt 8' ovTw<>· [ . . . 057] . 11ia µ,ev yap !..EyEi r-Yiv
=
'E<TW Kat TOV alBipa, "Hp71v 8€ cf>EpE<r{3tov TOV aipa,

TTJV oe yijv Tov 'Ai:8wvfo,1 Nij<rnv 8€ Kat Kpovvwµ,a
f3poT€tOV OtoV€t TO <T7TEpµ,a Kat TO v8wp.
1 "Hp71v . . . 'Ai:8wvea] "Hp71v 8€ <f>epeaf3iov T�V yfjv, aepa
8€ TOV 'Ai:8wv€a, bmS� <f>w<; OtKEtOV OVK €xn, aft.Aa inro Ti>.. £ov
Kat O'"EA�VT/'> Kat aa-rpwv Kara!.aµ:1rerai Stob.
R91 (< Al) Diog. Laert. 8.76

cf>71<rt 8' ovTw· [ . . 057.2-3], 11ia µ,ev To 7Tilp >.. iywv,
. =
"Hp71v 8€ TTJV yijv, 'Ai:8wvfo 8€ Tov 6.Epa, N.Jj<rTw 8€

TO vowp.
714
E M PE D O C L E S
ics when you teach your disciples t o refuse meats s o that

they do not eat any body, the remains of a soul that has
been punished by the demiurge; when you dissolve the
marriages that have been fitted together by God, following
Empedocles' teachings, so that the action of Love remain
one and indivisible. For according to Empedocles mar
riage divides the one and makes it many, as we have shown.
Allegorical Interpretations (R90-R1 00)

Disparate Interpretations of the Names of the
Elements in D57 (R90-R92)
R90 ( < A33) Aetius
He says this [scil. about the principles]: [ . D57]. For
. . =
he calls boiling and aether 'Zeus,' air 'life-giving Hera,'

earth 'Aidoneus,' 1 and 'Nestis' and 'mortal fountain'
are the seed and water.
1 In the version in Stobaeus, Hera is identified with the earth
and Aidoneus with the air "because it does not have its own light
but is illuminated by the sun, the moon, and the stars."
R91 ( < AI) Diogenes Laertius

He says this: [ . D57.2-3], calling fire 'Zeus,' earth
. . =
'Hera,' air 'Aidoneus,'water 'Nestis.'
715
R92 (< A33) (Ps.-?) Hipp. Haer. 7.29.5-6

[ . . . cf. R89 [29.4]] [5] ZEv' hrn TO 7TVp, "Hp71 8€ </>E
pfo/3to• Yi rii Yi </>f.pov<ra TOV' 1TPO• TOV {3iov Kap-
1TOV,, 'Ai:8wvEV• 8€ 0 ar/p, OTt 1TUVTa 8i' aVTOV /3AE1TOV
TE• µ,6vov aVTOV ov KaOopwµ,Ev, Nfj<rn• 8€ TO v8wp·
µ,6vov yap TOVTO ox71µ,a Tpo</>fi• afriov yivoµ,Evov
1TU<rt rot• TpE</>oµ,f.vot•, aVTO KaB' aVTO TPE</>Etv ov 8v
vaµ,Evov Ta TPE<f>op,Eva. [6] EL yap ErpE</>E, <f>71<riv, OVK
av 1TOTE Atp,0 KaTEAr/</>071 Ta '<;>a, v8aTO' El' T0 KO<rp,q>
1TAEOVU,OVTO' aEi. Sia TOVTO 'Nfj<rnv' KaAEL TO v8wp,
on Tpo<f>fi• afrwv ytvop,Evov Tpf.</>Hv ovK EVTovEt Ta
TpE</>oµ,Eva [ . . . ] .
R93 (Bl9) Plut. Prim. frig. 16 952B

Kat oAw• TO µ,ev 1TVp 8ia<rTaTtKOV E<rTL Kat 8iatpETt
KOV, TO 8' v8wp KOAA7JTtKOV Kat <rXETtKOV, Tfj vyp6T71Tt
crvvf.xov Kat mf.,ov· Y, Kat 1TapE<JXEV 'Ep,7rE8oKAfi•
V1TOVOtaV, c:,, TO µ,ev 1TVp "NELKO' ovA.6µ,Evov" [D62a,
73.250] , "<rxE8vv71v 8€ <l>tAOT71ra" [D62h] TO vypov
EKa<rToTE 1Tpo<rayopEvwv.
R94 (ad B27 Diels PPF) Ach. Tat. Introd. Arat. 6
716
E MPEDOCLES
R92 ( < A33) (Ps.-?) Hippolytus, Refutation ofAll Heresies

[ . ] [5] Zeus is fire; life-giving Hera the earth that bears
. .
fruits for the sake of life; Aidoneus the air, because we see
all things through it but it is the only thing that we do not
see; Nestis is water. For this vehicle is only the cause of
nourishment for everything that is nourished, but by itself
it is not capable of nourishing what is nourished. [6] For
if it nourished, he says, living beings would never die of
hunger, since water is always abundantly present in the
world. That is why he calls water 'Nestis' [i.e. "not eating"]
because although it is the cause of nourishment it does not
have the power to nourish what is nourished.

R93 (B l9) Plutarch, On the Principle of Cold
And in general fire has the power to separate and to divide,
water to unify and to retain, by means of its moisture hold
ing together and compressing; Empedocles gave this al
legorical expression, each time calling fire 'baleful Strife'
[D62a, 73.250] and moisture 'Love that holds to
gether' [D62b] .
R94 ( � DK) Achilles Tatius, Introduction to Aratus'

Phaenomena
The whole turns around itself every day and every hour,
717
&pat, KaOo Kat o 'AKpayavrtvo<;1 </JTJ<Tt [ . . . 090.2],=
''1.</Jatpov'2 µev KaAE<Ta<; rT,v <r</Jatpav, w<; Kat "OµYJpo<;

E<T7TEpoV3 rT,v E<T7TEpav, 'KVKAorEpij'4 Se Sia ro <r<jJaipo
EiSk 'µoviav'5 Se '7rEptYJyfo' rij<; <rrpo</Ji/> rT,v µovryv.
1 acrKpa'i:o� ms., corr. Maass 2 cr<f>a'i:pav ms., corr.
Maass 3 €cr,,,.€pwv ms., corr. Maass 4 Kat ante KV-
KAorepiJ hab. ms., sec!. Maass 5 µ,aviav ms., corr. Maass
R95 (ad Bl34) Ammon. In Interp., p. 249. 1-11

[ . . . ] o 'AKpayavrl,vo<; <ro</Jo> E7Ttppa7Ti<ra<;1 rov<; 7TEpt
0EWV W<; avOpw7TOEtSwv OVTWV 7Tapa TOt<; 7TOLYJTat<; AE
yoµfrov<; µvOov<;, E7T'r/yayE 7TPO'YJ'Yovµ€vw<; µev 7TEpt
A7TOAAWVO<;, 7TEpt oii �v avrcp 7TpO<TEXW<;2 0 A.oyo<;,
Kara Se TOV avrov rpo7TOV Kat 7TEpt TOV 0Eiov 7TaVTO<;
a7TAW<; a7To</Jaw6µEVO<; [ . . . 093], Sia TOV 'iEpi,' Kat
=
TT,v v7Tep vovv alvirroµEvo<; alriav [ . . . ] .
R96 ( < A23) Men. Rh. Div. Epid. l, pp. 333. 12-14,
337. 1-7
</Jv<riKot Se otov<; oi,l 7TEpt ITapµEvl.S'Y/v2 Kat 'Eµ7TESo
KAEa E7TOLYJ<rav, 3 ri<; Y, roil 'A7r6AA.wvo<; </Jv<ri<;, rl.<; Y, roil
Lito<;, 7Tapan0€µevot. [. . .] el<Tt Se TOtoVTOt,4 orav
A7TOAAWVO<; vµvov A.€.yovTE<; i}A.iov avrov Etvai </Ja<TKW
µEv, Kat 7TEpt roil Y,A.iov ri/> </Jv<rEw<; SiaA.EywµEOa, Kat
7TEpt ''Hpa<; OTt a'r/p, Kat ZEV<; 'TO 0Epµ6v· oi yap
718
E M P E DOCLE S
just as the man from Agrigentum says [ . . . 090.2] , call

=
ing the Sphere [sphaira] 'Sphairos' as Homer says hespe

ros for hespera [i.e. the evening], 'round' because of its
sphericity, and 'circular solitude' (mania) because of the
constancy (mane) of its turning.
R95 (ad B l34) Ammonius, Commentary on Aristotle's

On Interpretation
[ . . . ] the sage of Agrigentum, after having inveighed
against the myths told by the poets about gods supposed
to be of human form, continued, first of all about Apollo
(whom in particular his discourse concerned) but also in
the same way about all divinity in general, declaring [ . . .
= D93], indicating allegorically with the word 'holy' the
cause that is superior to the intellect [ . . . ] .
R96 ( < A23 ) Menander Rhetor, On Epideictic Speeches

Physical are the ones [i.e. hymns] that Parmenides and
Empedocles composed, explaining what Apollo's nature
is, what Zeus'. [ . . . ] It is ones of this sort, whenever, recit
ing a hymn to Apollo, we declare that he is the sun, and
discuss the nature of the sun, and [scil. we say] that Hera
is the air, and Zeus heat. For hymns of this sort are a form
1 roi o<roi ms., corr. Bursian

2 1Tapa 1Tii11 µi.po<; ms., corr. Heeren
3 eriµ:r1<ra11 ms., corr. Bemhardy
4 roioilroi edd.: de ms. non liquet
719
TOWVTOl vµ;voi cf>v<rioAoyiKoi. Kat XPWVTal SE Ti/i TOl

OVT<fJ Tp01T<f.1 ITapµEviS'T]<; TE Kat 'Eµ1TESoKAij<; aKpif3w<;
[. . .] .
R97 (cf. ad Bl23) Com. Theol. , p. 30.2-8

oilToi S' Clv ElE/J Siacf>opat TWV O/JTW/J. w<; yap 'Eµ1TE
SoKAij<; cf>v<riKw<; EtapiBµE"irni [ . . . D22] Kat 7TOAAa<;
=
aAAa<;, l TT,v Etp'T]µEV'T]/J 1TOlKiAiav TWV OVTWV alviTTOµE

VO<; [ . . . ] .
l a'A.'A.ai ?To'A.'A.at Osann
A Categorial Interpretation of
Empedocles' Cycle (R98)
R98 (65 Mansfeld-Primavesi) Schol. in Arist. Cat. 6a36,

p. 310
0 Sf. 'AA.F.tavSpo<;, SHKVV<; on cf>v<TiKfj Tabi 1TpOETUY'TJ
<rav, TOVTO m<rTo"i µEv Kat Tov 'Eµ1TESoKAEa 1Tap
i<TTwv Sota,oVTa 1TpwTw<; µEv <rToixE"ia S', Ev ot<;
Ev8v<; To 1To<r6v· Etrn <TVvEpxoµEva Ka£ Elp'TJvEvovrn, Ev
<;i ii <TXE<Tt<; EV y, Ta 1Tp0<; Tl, TOV VO'TJTOV avEAE'°iV Sia
KO<Tµov· NEl:Ko<; Sf. 1TaAiv <rxovTa, o1TEp KaTa Ta<; 1Tot-
6rTJrcls Ea-TLV Ev <!> rO 1TOL6v' ra V1T0 rY,v a'ta-871a-iv
Eµcf>aivE<rBai.
720
E MPEDOCLES
o f natural philosophy. Parmenides and Empedocles make

use of this kind in a precise way [ . . . ] .
R97 (cf. ad B l23) Comutus, Greek Theology

They [scil. the Titans] will be the differences among be
ings. For just as Empedocles enumerates, as a natural
philosopher [ . . . D22], and many others, indicating al
=
legorically the great diversity of beings mentioned earlier

[ . . .] .
A Categorical Interpretation
of Empedocles' Cycle (R98)
R98 ( '#. DK) Scholia on Aristotle's Categories
Alexander, having shown that they [scil. the categories of
the relative and of quality] were previously arranged [ scil.
by Aristotle] in a natural order, 1 confirms this by citing as
a witness Empedocles too, whose opinion is [scil. that
there are] first of all four elements, in which quantity is
found first of all; then the intelligible order of the world
suppresses [scil. them] while they are coming together and
are in a state of peace, which is the moment of the state
of things (skhesis) in which the relatives2 are located; and
then receiving Strife again, which, in virtue of the qualities
[scil. the respective qualities of the four elements], is the
moment [scil. in which is located] quality, they render
manifest the things that fall under sensation.
I The scholiast is discussing the fact that in Aristotle's Catego
ries, the chapter on the relatives (7) precedes the one on quality
(8), while the initial enumeration (beginning of chapter 4) follows
the order quantity-quality-relatives. 2 The scholium trans
poses Alexander's argument into Neoplatonic terms.
721
An Allegorical Interpretation of an
Obscure Fragment (R99)
R99 ( > ad Bl43) Theon Sm. Exp., p. 15.7-14

Kara rnvra 8� Kat 7, rwv ITAarwviKwv1 A6ywv 7Tapa-
8oav; To µev 7Tpwrnv €xei Ka0apµ6v nva, oiov T�v ev
ml:<; 7Tpoa-�Kova-i µaO�µaa-iv EK 7Tai8wv a-vyyvµva
a-iav. 2 o µev yap 'Eµ7Te8oKA:ij<; "Kp7Jvawv a7To 7TEvre
rnµ6vra"3 cpTJ<TL "areipEi4 xaAKoP" [035] 8el:v a7Toppv-
7TTEa-0ai·5 o 8€ ITAarwv a7To 7TEVTE µaO..,, µarwv 8et:v
cpTJ<TL 7TOilia-Oai T�V KaOapa-w ravra 8' E<TTtV apiOµ..,,
TLK�, yewµerpta, <TTEpEOP,ETpta, P,OV<TLK�, aa-rpovop,ta.
1 7roAtnKwv ms., corr. Hiller 2 71' . <nryyvµ,vaa-ia
• • ,
ms., corr. Hiller 3 raµ,6na ms.ac' dviµWvra ms.pc, cf.
Picot, Organon 41 (2009), 64f. 4 areipit dett. quidam:
UK'T/pEt ]ect. incerta in ms. (in ras . ) 5 U1rOKpV1rTEa-8ai ms."c
An Obscure Interpretation, or a
Confusion? (RlOO)
RIOO ( � DK) Clem. Alex. Strom. 5. 103.6

[103.6] ov 7Tapa7TEP,7TOP,aL Kat TOV 'Eµ7Te8oKAEa, a., cpv
<TLKW<; OVTW<; rfj<; TWV 7TaVTWV avaA�t}lew<; P,EP,VTJTUt,
W<; E<TOP,EV7J<; 7TOTE el<; T�V TOV 7TVpo<; ova-iav µern/30-
Afj<;.
722
E M PE DOCLE S
An Allegorical Interpretation of an
Obscure Fragment (R99)
R99 ( > ad B l43) Theon of Smyrna, On Mathematics Use
ful for Understanding Plato
In the same way too [ scil. as for initiation to the mysteries]
the transmission of Plato's teachings implies first of all a
kind of purification, viz. training in the appropriate math
ematics starting from boyhood. For Empedocles says that
it is necessary to cleanse oneself, "Cutting from five
sources . . . with unwearying (?) bronze" [D35]. But
Plato says that it is necessary to purify oneself on the basis
of five mathematical disciplines: arithmetic, geometry,
stereometry, music, and astronomy.
An Obscure Interpretation, or a
Confusion? (RlOO)
RIOO ( ;t: DK) Clement of Alexandria, Stromata
I do not omit Empedocles, who mentions the regeneration
of all things from a physical point of view in the idea that
one day there will be a change into the substance of fire
[cf. R4 1 ] .
723
Empedocles in the Literature of the

Imperial Period (R101-R103)
A Parody (RlOl)
RIO! ( � DK) Luc. Icaromen. 13

(13] ( . . . ] f7TEt yap avT�V f-LEV eyvwpura T�V yijv tOWV,
Ta o' aA.Aa ovx ol6, TE .ryv Ka8opav V1TO TOV f36.8ov<;>
UTE Tij<;" otflEW<;" f-LYJKETL €</>tKvovµEVYJ<;", 1Tavv µ' i]via TO
xpijµa Kat 1TOAA�v 1TapElXE T�IJ a1Topiav. KaTYJ</>El OE
OIJTL µoi Kat oft.. iyov OElV OEOaKpVfLEV<[> €</>icrTaTat KaT-
01TLIJ o cro<f>o<;> 'Eµ,7TEOoKAij<;>, d.v8paKia<;> TL<;" ioE'lv Kat
cr1Toooil 1TAEw' Kat KaTW1TTTJfLEvo<;>· Kayw µ,Ev Oi, El
oov,-£ip{icrErai yap-V1TETapax8YJV Kai nva crEAYJ
va'lov oaiµova <[ifi8riv opav· 6 OE, "86.ppet," </>ricriv, "Ji
MEvt7T7TE, 'ovn<;> Tot 8Eo<;> Eiµi, Ti µ,' d.8avaToicrtv
€icrKEL<;>;' 0 <f>vcrtKO<;" o-ilTo<;" Etµt 'Eµ,7TEOOKAij<;>· f7TEt yap
f<;" TOV<;" KpaTijpa<;> €µ,avTOIJ cpEpwv evE/3aA.ov, 0 Ka1TVO<;"
µE a1TO Tij<;" AtrVYJ<;" ap1Tacra<;> OEvpo av{iyayE, Kat IJVIJ
ev Ti/ crEA{iVYJ KaTOLKW aEpoj3aTWV Ta 1TOAAa Kat crt
Tovµat op6crov. i/Kw TOLIJVV crE a1ToAvcrwv Tij<;" 1Tapov
O"TJ<;" a1Topia<;>· aviq, yap O"E, o'lµ,ai, Kat crTpEcpEL TO µ,�
cracpw<;> Ta f7Tt yij<;> opav ( . . . ]."
724
E MPE DOCLE S
Empedocles in the Literature of the

Imperial Period (Rl01-Rl 03)
A Parody (Rl Ol)
RIOI ( ;t: DK) Lucian, Icaromenippus
[ 13] [ . . . ] Since I had recognized the earth itself when I
saw it, but I was not able to see anything else on account
of the height, because my sight no longer reached far
enough, this matter bothered me a lot and I had no idea
what to do. I was discouraged and almost in tears when
suddenly the sage Empedocles stood behind me, black as
a coal, covered with ashes, and thoroughly roasted [cf.
P29[69]] . When I saw him I was-I have to admit it
somewhat troubled, and I thought I was seeing some lunar
demon [cf. PITH. a P35] . But he said to me, "Be of good
courage, Menippus, 'I am not a god [cf. D4.4] , why do you
liken me to the immortals?' [Homer, Od. 16. 187] I am
Empedocles, the natural philosopher (phusikos) . When I
went to the crater and threw myself in, the smoke seized
me and carried me from Aetna to here, and now I live on
the moon, walking for the most part on the air and dining
on dew. So now I have come to free you from your present
difficulty. For I think that this bothers and torments you,
not to be able to see clearly what is happening on the earth
[ . . . J ."1
I Empedocles goes on to suggest to Menippus that he use the

wing of an eagle-the only bird able to look directly at the sun
in order to benefit from its keen sight.
725
Eros in the Rhetoric of Wedding Speeches:

Empedoclean Inspiration ? (R102)
Rl02
a ( � DK) Men. Rh. Div. epid. 400.31-401.3
Ta OE f.LETa Ta 7Tpooiµ,ia errTw 7TEpt Tov fhov Tov yaµ,ov
A.6yo<; wrr7TEp 0EnKo<; Ka06A.ov TiJv e�frarrtv 7TEptixwv
on KaAov 0 yaµ,o<;, apfri OE avwOEv, on f.LETa TiJv
A.vrrtv TOV xaov<; E"l18v<; V7TO Tij<; cpvrrEW<; EO'Y)µ,t0vpyfiO'YJ
o yaµ,o<;, El OE f3ovA.Ei, o,, 'Eµ,7TEOoKAi/> cf>'YJrri, Kat < o >1
"Epw<;.
1 < o > Bursian
b ( � DK) Procop. Mel. et Ant. 3-4 et 6 (p. 58 Amato)

[3] Tij<; €opTij<; OE TiJv 7Tpocparrtv, apxiJv TOV A.6yov
7T0tfirroµ,ai, TOV raµ,ov1 vµ,'iv acf>riyovµ,EVO<;, 8v 7TaTEpa
avopwv TE 0EWV TE 7Tp0 TOV A.to<; ElKOTW<; &v ecf>'YJU'aV.
Tov yap Xaov<; ovTo<;-Kat yap �v 7TaA.ai Xao> 7Tptv
cpavEt<; 0 raµ,o<; KaTE7TaVU'E-Kat Tij<; TWV oA.wv cpv
U'EW<; rraAEVOf.LEV'Y)<; a7TaVU'T<f' cpop<f Kat TWV U'TOt)(_EtWV
E7T' aAA'Y)Aa cpEpOf.LEVWV Ef.L7TAfiKT<f' po7Tfi (olooVU''Y)<;
yij<;, 7TA'Y)µ,µ,vpaVTWV VOaTWV, avTwOovvTO<; af.po<;, TOV
7Tvpo> emcpA.f.yovTo>), 6.HfiA.oi<; eµ,f3aH6vTwv, wOov
µ,f.vwv, VtKWVTWV, Kat Tij<; VAT)<; aTaKTOt<; f.LETaxwpov
U'YJ<; 7TYJOfiµ,arrt, [ . . . ] TOVTWV OVTW<; exovTWV Kat 7Tp0<;
EavTiJv UEL 7TOAEf.LOVU''Y)<; Tij<; cpvrrEW<;, E7TEU'T'Y) raµ,o<;·
726
E MPEDOCLES
Eros i n the Rhetoric of Wedding Speeches:

Empedoclean Inspiration? (R102)
Rl02
a ( ;t: DK) Menander Rhetor, On Epideictic Speeches
After the proems there should be a positive discussion
concerning the god of marriage, including a general inves
tigation of the idea that marriage is a fine thing. You should
begin at the beginning, saying that marriage was contrived
by nature immediately after the dissolution of chaos, and,
if you wish, as Empedocles says, Eros too.
b ( ;t: DK) Procopius of Gaza, Speech for the Most Elo

quent Meles and the Most Honorable Antonina
[3] On account of this ceremony, I shall begin my speech
by telling you of Gamos [i.e. the god of weddings] , whom
they could have called suitably the father of men and of
gods, rather than Zeus. For when Chaos existed-and
Chaos once existed before Gamos appeared and put an
end to him-and the nature of the universe was in turmoil
with incessant motion and the elements were rushing to
ward one another with an unbalanced impulse (with the
earth swelling, the waters overflowing, the air repelling,
the fire blazing), attacking one another, being repelled,
conquering, and matter changing places with disordered
leaps, [ . . . ]-things being in this condition and nature
incessantly warring against itself, there arose Gamos: har-
1 r&.µ.ov Corcella: yap ms.
727
apµovia <TVl!E<TTTJ, <T7TOIJ0at 7Tap�A.Oov KUL 7Tpo<; TU�tl!

ii µaxTJ µdJi<rraTo. [4] KaTw µEv EiAKETo y�, To OE 7Tvp
avw{NiTo µETEwpov, dT,p OE TL µE<TOIJ E7TA�pov KUL
7Tp0<; TO KOLAOIJ exwp€t Ta pEvµara. 0 ovpavo<; OE µE<ra
7TUIJTU </>Epwv a7TUV<TTOL<; 7T€ptE<r</>iyyE Otv�µa<rt0 2 [ ]
• • •
[6] El! TOVTOL<; "Epw<; exop€V€1J, 0€0tw<; µT, </>Oap€LTJ Ta

</>avEl!Ta KUL µT, 'YEIJOLTO 0€VT€pa KUL A.aOn </>v<rt<; ap
xafo 7Tpo<> eavTT,v oA.i<rO�<ra<ra [ . . . ] .
2 8wevµ,a<n coni. Amato
A Poetic Doxography (R103)
Rl03 ( � DK) Claud. Car. 17.72-74

alter in Aetnaeas casurus sponte favillas
dispergit revocatque deum rursusque receptis
nectit amicitiis quidquid discordia solvit.
Two Pseudepigraphic Poetic

Compositions (R104-R105)
Rl04 ( < Bl55) Diog. Laert. 8.43

'l7T7To/30To<; YE roi </>TJ<TL [Frag. 14 Gigante] AEyELv
'Eµ7TE00KAEa'
T�A.avyE<;,1 KAVTE KovpE 0mvov<; IIvOayopEw TE.
1 TTJ>.avyij vel sim. mss., corr. Bentley
728
EMPEDOCLES
mony was created, a truce was established, and battle was

replaced by order. [ 4] The earth was dragged downward,
the fire was pushed upward, air filled the intermediate
space and the liquids flowed down into the cavities. The
heavens, bearing all things in the middle, rotated with
incessant whirlings [ . . . ] [6] Among these [i.e. the ani
mals], Eros danced, fearing lest what had appeared be
destroyed and lest a second birth come about and the
ancient nature return to itself without being noticed [ . . . ] . 1
1 Empedocles is not named, but Procopius' text follows
Menander's recommendations (Rl02a) , and certain features of
its description of the primitive chaos are similar to those in Plu
tarch (D98).
A Poetic Doxography (Rl03)

Rl03 ( ;tc. DK) Claudian, On the Consulship of Manlius
Theodorus
Another, about to jump voluntarily into Aetnas'
flames,
Disperses god and calls him back together, and in
renewed bonds of
Love he connects all that Strife has separated.
Two Pseudepigraphic Poetic

Compositions (Rl 04-Rl 05)
Rl04 (< B l55) Diogenes Laertius
Hippobotus reports that Empedocles said,
Telauges, listen, son of Theano and of Pythagoras. 1
1 Cf. PIO-Pl2.
729
Rl05 (Bl56) Diog. Laert. 8.61

aHa KaL E1Tlypaµ,µ,a [Anth. Gr. 7.508 (Simonidi attrib.)]
El<; avrov E1TOl7J<TE0
ITav<Tav[71v l71rpov e1Twvvµ,ov 'Ayxl-rEw vi6v
cf>wr' A<TKA71ma871v 1TarpL<; EOpEt}IE rtf.>1.a,
Cl<; 7ToAAov<; µ,oyEpo'i<Ti µ,apaivoµ,evov<; Kaµ,aroi<Tiv
cf>wra<; cl1TE<TTpEtjJEv cf>Ep<TEc{>ov71<; a8vrwv.
2 r6v8' '.A. II. Wmpe Anth. 3 &, 7rAEt<TTOV> Kpvepa'i<Tt

µ,. V11'0 IJOV<TOt> Anth. 4 a8vrwvl 8aA.aµ,wv Anth.
Empedocles in The Assembly of

Philosophers (Rl 06)
Rl06 ( if' DK) Turba Phil. Sermo IV, p. 52. 1-2, 3-8, 1 1-
22 Plessner
dixit: significo posteris quod aer est tenue aquae et quod
non separatur ah ea; quod si non esset, terra sicca super
aquam humidam non maneret. [ . . . ]
dixit quod aer absconditus in aqua, quae sub terra est,
est qui fert terram, ne mergatur in aquam, quae est sub
terra, et prohibet ne terram humectet aqua. aer igitur
factus est complectens et inter diversa separans, aquam sc.
et terram, ac inter adversaria, aquam sc. et ignem, factus
est igitur concordans et separans, ne se invicem destruant.
730
E M P E DOCLE S
Rl05 (Bl56) Diogenes Laertius

But he also composed an epigram about him:
Pausanias, of byname 'doctor,' son of Anchitus,
Mortal man of the Asclepiads, was raised by his
fatherland Gela-
He who turned back many mortal men who were
wasting away with terrible sufferings
From the innermost sanctuary of Persephone. 1
1 Pausanias' name means 'he who stops pains.' Medical writ
ings were also attributed to Empedocles, cf. P25--P26.
Empedocles in The Assembly of

Philosophers (R106)
Rl06 ( ;t! DK) The Assembly of Philosophers
He (i.e. Pandolfus,1 scil. Empedocles) said: I declare to
posterity that air is the most rarefied water and that it is
not separated from it. If it did not exist, the earth would
not remain dry above the moist water [ . . . ] .
H e said that th e air hidden within the water that is
found below the earth is what supports the earth so that it
does not fall into the water that is found below the earth
and what prevents the water from moistening the earth.
Thus air was established as an entity that encompasses and
that causes separation among things that are different, viz.
water and earth, and that causes both harmony and sepa
ration among things that are contraries, viz. water and fire,
so that they do not destroy each other. [ . . . ] The example
1 Empedocles' name in this Latin text (Pandolfus) is the result

of a common confusion between qaf and fa in Arabic.
731
[ . . . ] exemplum eius est ovum, in quo quatuor coniuncta

sunt. eius cortex apparens est terra et albedo aqua; cortex
vero tenuissima cortici iuncta est separans inter terram
et aquam, sicut significavi vobis, quod aer est separans
terram ab aqua. rubeum quoque ovi est ignis; cortex, qui
rubeum continet, est aer aquam separans ab igne, et
utrumque unum et idem est. aer tamen frigida separans,
terram videlicet et aquam, ah invicem, spissior est aere
altiore. aer vero altior est rarior et subtilior; est namque
igni propinquior aere inferiore. in ovo igitur facta sunt
quator: terra, aqua, aer et ignis; saliens autem punctus, his
exceptis quatuor, in medio rubei qui est pullus. ideoque
omnes philosophi in hac excellentissima arte ovum de
scripserunt ipsumque exemplum suo operi posuerunt.
732
E M PE D O C L E S
o f this i s the egg, in which four things are united. Its vis
ible shell is the earth and the white is the water; the very
thin membrane that adheres to the shell is what causes
separation between earth and water, as I have indicated to
you that air is what separates the earth from the water.
Then the yolk of the egg is the fire: the film that contains
the yolk is the air that separates the water from the fire:
the two are one and the same thing. Only, the air that
separates the cold elements, viz. earth and water, from
each other is denser than the upper air. The upper air, by
contrast, is more rarefied and more subtle; it is likewise
nearer to the fire than the lower air is. Thus there are four
things in the egg: earth, water, air, and fire; the leaping
point in the middle of the yolk, which is the chick, is out
side of these four. For this reason, all the philosophers in
this exquisite art [i.e. alchemy] have described the egg and
have chosen it as an example for their work.
733
P H I LO S OPHY A N D M E D I C I N E
2 3 . ALC M A E O N [ALC M . ]
The only evidence available for situating Alcmaeon chron

ologically is a (problematic) sentence in Aristotle's Meta
physics, from which it can be inferred that Alcmaeon was
young, or at any rate still alive, when Pythagoras was al
ready aged. The fact that Alcmaeon addressed his treatise
to three men who belonged to the first generation of Py
thagoreans (D4) suggests a date of composition at the end
of the sixth or the beginning of the fifth century BC.
The question to what extent Alcmaeon was 'Pythago
rean' depends on the meaning attributed to this desig
nation (see the General Introduction to Chapters 10-18).
Croton, which was Alcmaeon's native city, was the center
of the most important Pythagorean political association
(hetairia), but it was also celebrated for its doctors. Most
of the fragments and testimonia regarding Alcmaeon con
cern the human body and its functions. It seems clear that
Alcmaeon figured as a precursor in the field of human
physiology. His cosmological and speculative dimension is
more difficult to grasp. The pairs of contraries played a
fundamental role in his doctrine, and this is the aspect by
which he is connected with the Pythagorean school, even
though the contraries occupy a central place in other
natural philosophers.
737
B I B LIO GRAPHY
Editions
At the time of this writing (2016), there is no edition of
the fragments of Alcmaeon besides that in Diels-Kranz.
Studies
J. Mansfeld. "Alcmaeon: 'Physikos' or Physician? With
Some Remarks on Calcidius 'On Vision' Compared to
Galen," in J. Mansfeld and L. M. de Rijk, eds., Kepha
laion: Studies in Greek Philosophy and Its Continua
tion Offered to Professor C. ]. de Vogel (Assen, 1975),
pp. 26-38.
O U T L I N E OF T H E C H APTE R
p
Chronology (Pl)
Family (P2)
Pythagorean Affiliations (P3)
An Apothegm (P4)
D
Alcmaeon's Writings (Dl-D3)
The Beginning of the Treatise (D4)
The Opposites (D5)
Astronomical Doctrines (D6-D8)
Soul and Heavenly Bodies (D9-D10)
The Cognitive Faculties (Dl l-D19)
738
ALC M A E O N
Humans and Animals (Dl l)

Hearing (D12)
Respiration and Smelling (D13-D14)
Taste (D15)
Sight (D1 6-D1 7)
Touch (D18)
The Brain (D19)
Seed and Embryology (D20-D29)
The First Production of the Seed (D20)
Origin of the Seed (D21-D23)
Sterility (D24)
Determination of the Sex (D25)
Development of the Embryo (D26-D27)
Nourishment of the Embryo (D28-D29)
Health and Sickness (D30)
Sleep and Death (D31-D32)
Plants (D33)
R
Earliest Attestation: lsocrates (DOX. T6)
Aristotle on Alcmaeon (Rl-R2)
An Aristotelian Treatise on Alcmaeon (Rl)
Aristotle Disagrees with Alcmaeon on a Point of 'Zool
ogy (R2)
The Platonization of Alcmaeon (R3-R4)
An Epicurean Polemic (R5)
Alcmaeon and Dissection: A (Probably Anachronistic)
Attribution (R6)
739
ALC M AE O N [ 2 4 D K ]
Chronology (Pl)
PI (< A3) Arist. Metaph. A5 986a29-30

[.. cf. D5] Kat yap i.yivero r�v 7,A.iKiav1 'AA.Kµaiwv
.
E1Tt2 yipovn IIv8ay6pq,3 [ ] . • . .
1 €yivero ri/v T,A.iKiav om. Ah , secl. edd. 2 <vfo<;> E1Tt

Diels 3 E1TL yipovn IIv8ay6pq. om. Ah , secl. edd.
Family (P2)
P2 ( < AI) Diog. Laert. 8.83

.ryv OE IIEipiOov vi6.;, w.; avro<; i.vapxoµEvo.; rov <rvy
ypaµµar6.; <fJYJ<TW [ • . D4] .
• =
740
ALC MAE O N
Chronology (Pl)
PI ( < A3) Aristotle, Metaphysics
[ . . . ] Alcmaeon attained maturity1 when Pythagoras was
an old man [ . . . ] .
1 Or, with the addition proposed by Diels: "Alcmaeon was
young . . . " (cf. Iamblichus, Life of Pythagoras 104). Many editors
believe that the words "attained . . . old man" do not belong to
Aristotle and were introduced later into the text of the Meta
physics.
Family (P2)
He was tlie son of Peiritlius, as he himself says at tlie be
ginning of his treatise [D4] [ . . . ] .
741

'A),Kµafwv Kporwvufrrii;; . Kai. oilroi;; IIv8ay6pov Si-
1/Kovo-€.
An Apothegm (P4)
P4 (< B5) Clem. Alex. Strom. 6. 16.2-3

AAKµaiwvo<; yap TOV Kporwvufrov [ . . ] "ix8pov av
.
Spa pq,ov <f>v>.. a�ao-Oai � <f>iA.ov [ . . . ]."
742
ALC M A E O N

P3 (<Al) Diogenes Laertius
Alcmaeon of Croton. He too [scil. like Empedocles, Epi
charmus, and Archytas] studied with Pythagoras.
See also PITH. b T30[1]
An Apothegm (P4)
P4 ( < B5) Clement of Alexandria, Stromata
Alcmaeon of Croton [ . . . ] : "It is easier to protect yourself
against an enemy than against a friend [ . . . ]."
743
ALC M A E O N [ 2 4 D K ]
DI
a (<Al) Diog. Laert. 8.83
8oKE'i 8€ 7rpwrn<; <f>vU'tKov .\oyov fT'V'Y'YEYPa<f>F.vai, KaBa
</>Y/U't <Pa/3wp'i:vo<; ev ITavToDa7ri/ LU'TOpiq, [Frag. 79
Amato] .
b (A2) Clem. Alex. Strom. 1.78.3

'A.\K1wiwv yovv ITEpiBov KpoTwviaTY/'> 7rpwrn<; <f>vfT'i
Kov .\oyov U'vvfrafev.
D2 (A2) Gal. Elem. Hipp. 1 .9.27 (p. 134. 16-19 De Lacy)

TU yap TWV 7ra.\aiwv U7ravra lIEpL </>vU'EW<; emyF.ypa-
71'Tat, Ta ME.\tU'U'OV, Ta IIapµ,Evi8ov, Ta 'Eµ,7rEDoK.\Eav<;
'A.\Kµ,aiwvo<; TE Kai I'opyiov Kai IIpoDiKov Kai TWV
aAAWV a7raVTWV.
744
ALC M A E O N
D
DI
He seems to have been the first person to have written a

treatise of natural philosophy, as Favorinus says in his Mis
cellaneous History.
b (A2) Clement of Alexandria, Stromata

Alcmaeon of Croton, son of Perithus, was the first person
to compose a discourse about nature.
02 (A2) Galen, On the Elements According to Hippocrates

For all of the writings of the ancients are entitled On
Nature: those of Melissus, Parmenides, Empedocles, Alc
maeon as well as of Gorgias, Prodicus, and all the others. 1
1 The generic title On Nature (Peri phuseos) is not original; it
makes its first appearance toward the end of the fifth century BC
in order to designate a group of writings that had come to be
perceived as belonging to a shared project, that of 'research on
nature' (historia peri phuseos, cf. Plato, Phaedo 96a, SOC. D7).
745
D3 ( < Al) Diog. Laert. 8.83

KUl TU 1TAEL<TTa YE TU iaTpiKa AEyEi, oµw<> 8E Kal <fiv
<TWAOYEL EVtOTE AEywv, "8vo ra 7TOAAa E<Tn TWV av-
8pw1Tivwv."
The Beginning of the Treatise (D4)
D4 ( < Al, Bl) Diog. Laert. 8.83

[ . . P2] WI) aVTO') f.vapx_oµEVO') TOV uvyypaµµaTO')
. =
<f:iYJ<TW "'Af.. Kµaiwv KpoTwvifiTYJ'> Ta8E EAEtE ITH

pi8ov vio<> Bporiv.. >.. <p 7rEpi
TWIJ a<fiavEwv· 7TEpt TWV 8VYJTWIJ ua<fiT,vHaV µEv 8Eol
ex_ovn, WI) 8E av8pw7TOt') TEKµaipeu8ai
The Opposites (D5)
D5 (< A3) Arist. Metaph. A5 986a27-b2

[ . . . cf. PITHS. ANON. D6] ov1TEp Tpo1Tov eaiKE KaL
'Af.. Kµaiwv 6 KpoTwviaTYJ'> v7Tof.. a{3E'iv, Kal �roi oVro<>
1Tap' EKEivwv � EKE'ivoi 1Tapa Tovrov 1TapEA.af3ov Tov
>..6yov TOVTO/J" [ . . . Pl] a1TE<j:iT,varo 8E 1Tapa7TAYJ<TtW')
=
TOVTOt')" <PYJ<Tl yap Elvai 8vo ra 7TOAAU TWV av8pw-

7Tt/JWV [ D3] , AEywv TU'> f.vavnDTYJTa'> ovx_ W<T1TEp
=
OVTOi 8iwpiuµEva') a>.. >..a TU') rvx_ov<Ta'), olov AEVKOIJ

µEf.. av, YAVKV mKpov, aya8ov KaKOV, µEya µiKpov.
OVTO') µEv oilv a8wpi<TTW'> a1TEppupE 7TEpt TWIJ >.. o mwv,
746
ALC M A E O N
D 3 ( < Al) Diogenes Laertius

For the most part, he speaks about medical matters; but
all the same he also sometimes speaks about nature, say
ing, "most of the things involving humans are two."
The Beginning of the Treatise (D4-D5)

D4 (< Al, B l ) Diogenes Laertius
[ . . . ] he himself says at the beginning of his treatise:
"Alcmaeon of Croton, the son of Peirithus, has said
the following to Brotinus, Leon, and Bathyllus about
things that are not manifest: about mortal things
the gods possess certainty, but as humans, [scil. one
must?] conclude on the basis of signs. " 1
1 Text and construction uncertain.
The Opposites (D6)

D5 (< A3) Aristotle, Metaphysics
Alcmaeon of Craton seems to have thought in the same
way [scil. as certain Pythagoreans] , and either he took this
conception over from them or else they took it over from
him. For [ . . . ] Alcmaeon's mode of expression is very
similar to theirs. For he states that most of the things
involving humans are two, speaking of contraries that
are not, as theirs are, determinate, but instead are taken
randomly, like white and black, sweet and bitter, good and
evil, large and small. Regarding the others [scil. pairs
of opposites] , he spoke at random without determining
747
oi SE ITv8ay6pi:ioi Kat 7Toa-ai Ka£ TtvE'<; ai Evavnwa-i:i<;

1i1Ti:<f:>�vaVTo.
D6 ( < A4) Aet. 2. 16.2 (Ps.-Plut.; cf. Stob.) [7Ti:p£ Tij<; Twv
aa-Tf.pwv <f:>opo.<; Kat Kt�l7"E'W<;]
'AA.Kµ,aiwv [ . . . ] TOV<; 7TAav�Ta<; TOt<; a7TAavf.a-iv a7To1
Sva-µ,wv E7T' avaTOAa<; avn<f:>f.pi:a-Oai.
1 a1TAave<Tw a1To Stob.: a1TAave<Tiv €vavriw�, a1To yap Plut.
D7 (A4) Aet. 2.22.4 (Stob.) [7rt:pt <T)(�µ,aTo<; �A.iov]

'AA.Kµ,aiwv 7TAaTvv i:ivai TOV i/A.iov.
D8 ( < A4) Aet. 2.29.3 (Stob.) [7Ti:p£ EKAi:iifii:w<; a-i:A.�v17.;; ]

'AA.Kµ,aiwv [ . . . ] KaTa TT]v Tov a-Ka<f:>oi:iSov<; a-Tpo<f:>T]v
Kat Ta<; 7Tt:piKAia-t:i<;.
Soul and Heavenly Bodies (D9-Dl0)
D9 (Al2) Arist. An. 1.2 405a29-bl

7Tapa7TA'Y/<Tiw<; SE TOVTOt<; Kat 'AA.Kµ,aiwv €oiKt:v v7ToAa
{3i:£v 7Tt:pt iflvxii<>· <f:>17a-£ yap avTT]v aOavaTOV i:ivai Sia
TO EotKf.vai TOt<; aOavaTOt<;' TOVTO S' V7Tapxi:w avTii W<;
ai:£ Kivovµ,f.vyr KWE'ta-Oai yap Kat Ta Oi:£a 7TavTa a-vv
E'XW<; ai:i, a-i:A.�v17v, i/A.iov, TOV<; aa-Tf.pa<; Kat TOV ov
pavov oA.ov.
748
ALC M A E O N
them, while the Pythagoreans declared how many contrar

ies there are and what they are.

06 (A4) Aetius
Alcmaeon [ . . . ] : the planets move in the opposite direction
from the fixed stars, from west to east.
07 (A4) Aetius
Alcmaeon: the sun is flat.
08 ( < A4) Aetius

Alcmaeon [ . . . ] : [scil. the lunar eclipse occurs] by virtue
of the rotation of the bowl-shaped body and its inclina
tions.
Soul and Heavenly Bodies (D9-D10)

09 (Al2) Aristotle, On the Soul
Alcmaeon too seems to have had a conception about the
soul similar to these [scil. those who explain the nature of
the soul with reference to its mobility, Thales, Diogenes
of Apollonia, and Heraclitus] . For he says that it is im
mortal because it resembles the immortals. This belongs
to it because it is always in motion. For everything that is
divine always moves continually: the moon, the sun, the
heavenly bodies, and the whole heavens.
749
DIO (< Al) Diog. Laert. 8.83

€<fY''I Sf. Kat TT]v 1/Jvxiiv d.BavaTOV, Kat KtVEt<TBai avTT]v
<TVVEXE<; w<; TOV if>.. w v.
The Cognitive Faculties (Dll-D1 9)

Humans and Animals (Dl l)
Dll (< A5) Theophr. Sens. 25

[ . . . cf. DOX. Tl5[25]] 'AA.Kµaiwv µev 7TpwTOv d.cf>opi,Ei
Tiiv 7Tp0<; Ta '4Ja Siacf>opav. av8pw7TOV yap cf>YJ<Tt TWV
a>..Aw v Siacf>epEiv on µ6vo<;1 tvviri<Ti, Ta S' a>.. >.. a ai
<TBavETat µev ov tvviri<Ti Se, w<; lTEpov lJv To cf>povE'iv
Kat ai<TBavE<TBai, [ . . . ] E7rEirn 7TEpt eKa<TTYJ<; >.. eyEi.
1 µ,ovov mss., corr. Zeller
Hearing (Dl2)
Dl2
a ( < A5) Theophr. Sens. 25
aKOVEW µf.v o:Ov cf>YJ<Tt TOt<; WO'LV, Si6n KEVOV EV UVTOt<;
f.vv7TapxEt' TovTo yap iJxE'iv. cf>BeyyE<TBai S€ T0 Koi>.. cp , 1
TOV d.epa S' aVTYJXE'iv.
i rowo yap "ixovv ,PfH.yyeuOai Sia ro Ko'iAov Diels
750
ALC M A E O N
D 10 ( < Al) Diogenes Laertius

He said that the soul is immortal and that it moves con
tinually like the sun.
See also R3
The Cognitive Faculties (Dl l-D1 9)

Humans and Animals (Dll)
Dll (< A5) Theophrastus, On Sensations
[ . . . ] Alcmaeon begins by determining the difference with
regard to animals. For he says that a human being differs
from the others because he is the only one that under
stands, while the others perceive but do not understand, 1
since he considers that thinking and perceiving differ from
one another [ . . . ] . Then he speaks about each one [scil. of
the sensations] .
I Diels thinks that his sentence is a verbal citation (Bla).
Hearing (D12)
Dl2
a ( < A5) Theophrastus, On Sensations
He says that hearing occurs by the ears, since there is void
in them; for this resounds (and a sound is produced by
what is hollow), and air makes an echo in response.
751
b ( < A6) Aet. 4. 16.2 (Ps.-Plut.; cf. Stab.) [1r€pt aKofjs-]

AAKµ,afow aKOV€W T,µ,fis- rciJ K€v<iJ r<iJ EVTOS- TOV WTOS"'
rovro yap €tvai ro St71xovv Kara r�v rov 1TV€vµ,aros
Eµ,{3oA.fiv·1 mfvra yap ra K€va2 "1x€'i.
1 eµ,/3oA.�v Plut.: ela'f3oA.�v Stob. 2 Keva Plut.: Ko'iA.a
Stob.
Dl3
o<rcpp a tv€<r0at Se pt<rtV aµ,a rciJ ava1TV€tV avayovra 1
ro 1Tvwµ,a 1Tpos- rov EyKicpaA.ov.
1 dva:yovra> coni. Usener
b ( < AB) Aet. 4.17.1 (Ps.-Plut.) [1r€pt ocrcpp1}<r€ws-]

[ . . . D 19hl TOVT<fl ovv o<rcppatV€<r0at EAKOVTt Sia TWV
=
ava1TVOWV TaS- o<rµ,as-.
Dl4 (< A7) Arist. HA l.ll 492al4-15

AAKµ,aiwv [ . . . ] cpaµ,€vos- ava1TV€tV TaS- a'lyas- Kara Ta
Jira [ . . . cf. R2] .
752
ALC M A E O N
b (< A6) Aetius

Alcmaeon: we hear by means of the void inside the ear.
For this is what resounds when a breath strikes it. For all
empty things resound.

Dl3
Smelling occurs by the nostrils, at the same time as breath
ing occurs, by making the breath rise up to the brain.
b (< A8) Aetius

[ . . . ] It is thus by this [scil. the brain] , which attracts odors
by means of acts of breathing, that odors are perceived.
Dl4 (< A7) Aristotle, History ofAnimals

Alcmaeon [ . . . ] asserting that goats breathe by their ears
[ . . .] .
753
Taste (D15)
Dl5
yA.wTTY/ Se TOV<; xvµov<; KptVff/J" x>.. iapav yap oll<rav
Kal µaAaK�V T1jKEtv Tii 0EpµDTYJTt" 8ExE<r0ai 8€ Kal
Sia8iS6vai1 Sia T�v µavoTYJTa Kai cl.?raA.oTYJTa. 2
1 DE8f.x8ai et 8i86vai mss., corr. Schneider 2 Tij<; ct1Ta-
AoT"Y/TO<; mss., corr. Wimmer
b (A9) Aet. 4.18.l (Ps.-Plut.) [7TEp£ yEv<rEw.;; ]

AAKµaiwv Teti vypeti Kal Teti x>.. iapeti Teti EV Tfi yA.wTTY/
7Tp0<; Tfj µaAaKOTYJTt SiaKptvE<rOai TOV<; xvµov<;.
Sight (D1 6-D1 7)
Dl6 (< A5) Theophr. Sens. 26

ocpOaA.µov<; Se opav Sia TOV 7TEpit vSaTO<;" OTt S' EXEi
7Tilp 8ij>..o v Etvai, 7TAYJYEVTO<; yap EKAaµ7TEtV" opav 8€
Teti <rTiA.{3ovn Kal Teti SiacpavE'i, oTav &.vncpaivn, Kal
o<rcpl llv Ka()apwTEpov V µaAAov.
1 o<rov mss., corr. Schneider
754
ALCMAE O N
Taste (D15)
015
It is by means of the tongue that flavors are distinguished;
for being tepid and soft, it melts because of heat, and it
receives and transmits because of its porosity and softness.
b (A9) Aetius
Alcmaeon: it is by means of the moisture and tepid warmth
in the tongue, besides its softness, that flavors are distin
guished.
Sight (D1 6-D1 7)

D 16 ( < A5) Theophrastus, On Sensations
The eyes see thanks to the peripheral water. But it is clear
that it [scil. the eye] contains fire, for when it is struck it
flashes. But it sees by means of what is brilliant and is
transparent when it reflects, and does so all the more the
purer it is.
755
Dl 7 (AlO) Aet. 4. 13. 12 ( Stob.) [7TEpt opa<TEW<; Kat Ka'T-

01T'TpLKWV EfLcPU<TEWV)
'A'AKµ,aiwv Ka'Ta ri,v 'TOV 8ia<Pavov<; avTLA"f/t}ILv.1
1 avTiAaµ:1/Jiv coni. Diels
Touch (D18)
Dl8 (< A5) Theophr. Sens. 26

7TEpt 8€ a<Pii<> ovK Etp"fJKEv ovrE 1TW<; ovrE rivi yivErni.
The Brain (D19)
Dl9
cha<ra<; 8e Ta<; ai<rlJ1]<rEL<; (Tl)V"f/pTij<rlJal, 7TW<; 1Tpo<; 'TOV
Ef'KEcPaAov, 8io Kat 1T"f/pov<r8ai1 Kwovµ,Evov Kat µ,EraA.
Acfrrovro<; ri,v xwpav· E1TLAaµ,{3avEtv yap 'TOV<; 7TOpov<;,
8i' JJv ai ai<r87]<rEL<;.
1 n>..ripov<rOat mss., corr. KoraYs
b ( < A8) Aet. 4.17.l (Ps.-Plut.) [7rEpt o<rcPp1/<rEw<;]

AAKµ,aiwv ev rq! Ef'KEcPUA<t> Elvai 'TO iif'EfLOVLKOV' [ . .
=Dl3b] .
756
ALC M A E O N
D I 7 (AlO) Aetius
Alcmaeon: [scil. vision occurs] by the apprehension of
what is transparent.
See also R6
Touch (Dl8)
018 (< AS) Theophrastus, On Sensations

Regarding touch he has not said either how it occurs or by
what means.
The Brain (Dl 9)
019
a ( < AS) Theophrastus, On Sensations
All of the sense organs are connected in some way to the

brain, and that is why they are impaired when it is altered
or changes place. For this obstructs the passages which the
sensations traverse.
b (< AS) Aetius

Alcmaeon: the directing part is in the brain [ . . . ] .
7S7

D20 (< Al5) Arist. HA 1 . l 58lal4-16

aµ,a OE Kat Yi TPLXW<n<; Tfj<; Yi/3YJ'> apxETaL, Ka8a7TEp
Kat TU cpvTu TU µ,D-.)wvra <r7TEpµ,a cpipEw dv8E'iv
7TpwTov 'AA.Kµ,aiwv cp71<rtv 6 KpoTwvtaTYJ'> ·
D21 (Al3) Aet. 5.3.3 (Ps.-Plut. ) [rl<; T] ov<ria rov <r7TEp

µ,aro<;;]
D22 (< Al3) Cens. Die nat. 5.3

sed hanc opinionem nonnulli refellunt, ut [ . . . ] Alcmaeon
Crotoniates; hi enim post gregum contentionem1 non
medullis modo, verum et adipe multaque came mares
exhauriri respondent.
1 crebram coitionem ed. Ald. : contentam initionem Barth

illud quoque ambiguam facit inter auctores opinionem,
utrumne ex patris tantummodo semine partus nascatur
[ . . . ] an etiam ex matris, quad [ . . ] Alcmaeoni [ . . ] visum
. .
est [ . .
. = D26].
758
ALCMAEON

020 ( < Al5) Aristotle, History of Animals
The growth of hair at puberty begins at the same time
[scil. as the first production of seed, viz. at twice seven
years), as Alcmaeon of Croton says that plants that are
about to produce seed begin to bloom.

02 1 (Al3) Aetius
Alcmaeon: [scil. the seed is] a part of the brain.
022 (< Al3) Censorinus, The Birthday

This opinion [scil. that the seed comes from the marrow)
is rejected by some, like [ . . . ) Alcmaeon of Croton: they
object that after the [scil. reproductive J effort of the flocks,
the males are drained not only of their marrow but also of
their fat and of much of their flesh.
023 (< Al3) Censorinus, The Birthday

The following point too produces two opinions among the
authorities who discuss it: whether the child is born only
from the father's seed [ . . . ) or also from the mother's, as
[ . . . ) Alcmaeon [ . . . ) believed.
759
Sterility (D24)
D24 (B3) Aet. 5.14.1 (Ps.-Plut. ) [Sia Tt ai i-J1-dovoi <rTE'i

pat]
AAKµa[wv TWV i-Jµi6vwv TOV<; µf.v appEva<; &:y6vov<;
1Tapa T�v AE1TTOT"f/Ta Tij<; Oopij<>, o f.<rn <r1TipµaTo<;, 1
<�>2 tfroxp6T71rn· Ta<> <5€ 071A.Eta<; 1Tapa To µ� civaxa
U'KEw Ta<; µi,Tpa<;, o e<rTw civa<rToµov<rOai.3 ovTw yap
aVTO<; E°ip"f/KEV.
1 o eo-n o-7repµ,arn<; om. Gal., de!. Diels 2 <1]> Diels
3 o eo-rw avao-rnµ,ovo-Oat om. Gal., de!. Diels
D25 (Al4) Cens. Die nat. 6.4

nam ex quo parente seminis amplius fuit, eius sexum
repraesentari dixit Alcmaeon.

[ . . D23] de conformatione autem partus nihilo minus
. =
definite se scire Alcmaeon confessus est, ratus neminem

posse perspicere quid primum in infante formetur.
760
ALC M A E O N
Sterility (D24)
D24 (B3) Aetius
Alcmaeon: in mules, the males are sterile because of the
thinness <or> coldness of the emission, that is, of the
seed, the females because their worn bs do not gape open,
that is, become dilated. For this is how he himself ex
pressed it.

D25 (Al4) Censorinus, The Birthday
Alcmaeon said that the sex of that parent is reproduced
whose seed is more abundant.

D26 (< Al3) Censorinus, The Birthday
But regarding the formation of the embryo, Alcmaeon
acknowledged that he knew less than nothing for certain,
for he thought that no one was able to perceive what was
formed first in an unborn baby. 1
1 If this testimonium is not to contradict the following one,
the moment of initial formation (D26) must be distinguished
from that of completion (D27).
761
D27 (Al3) Aet. 5. 17.3 (Ps.-Plut.) [Ti 7TpwTov TEAE<riovp

YEtTai EV ya<rTp[]
AAKµ,aiwv T�v KE</>aA.fiv, EV Ti E<TTt TO Y,yEµ,ovtK6v.
D28 (Al 7) Aet. 5. 16.3 (Ps.-Plut. ) [7rw<; Tpi<f>Erat Ta Eµ,

{3pva]
AAKµ,aiwv 8i' oA.ov TOV crwµ,aro<; TpE</>E<rOat· avaA.aµ,
{3avELV yap avT6, W<T7TEp <T7Toyyia,1 TU U7TO Tij<; Tpo
<f>ij<> OpmnKa.
i u7royyia Mm: -av rr
D29 ( < Al6) Arist. GA 3.2 752b22-26

TOL<; 8' opvt<rt TOVTO 7TOtEt r, <f>v<rt<; EJJ TOL<; <!>o'i<;, TOV
vavriov µ,EVTOL � OL T, av0pw7TOL OLoVTat Kat AAKµ,aiwv
<f>71<rtv o KpoTwviaT71<;. ov yap To AEvK6v E<rn yaA.a,
aA.Aa To wxp6v.
D30 (B4) Aet. 5.30. l (Ps.-Plut.; cf. Stab . ) [7rEpt vyEia<;

Kat v6crov Kat yfipw<;], p. 248 Runia
AAKµ,aiwv Tij<; µ,E.v vyda<; Elvat <TVVEKTtK�V <T�V > 1
l<rovoµ,iav TWV 8vvaµ,Ewv, vypov, t71pov, 1/JVxpov, OEp-
1 <r7,v> Diels
762
ALC M A E O N
027 (Al3) Aetius

Alcmaeon: the head, in which the directing part is located
[ scil. is the first part to take on its definitive shape in the
womb] .

028 (Al 7) Aetius
Alcmaeon: it [i.e. the embryo] is nourished by the whole
body. For like a sponge it absorbs the nutritional portions
of the nourishment.
029 ( < Al6) Aristotle, Generation of Animals

In birds, nature produces this [scil. milk] in the eggs, but
in the opposite way from what people think and from what
Alcmaeon of Croton says: for it is not the white that is the
milk, but the yellow.
030 ( B4) Aetius

Alcmaeon says that what maintains health is the equality
(isonomia, literally: equality before the law) of the powers,
of the moist and dry, cold and hot, bitter and sweet, and the
763
µov, mKpov, YAVKEO<; Kat TWV AOiTrwv· rT,v ()' EV avrot<;

µovapxiav vo<Tov Troi71nKr]v, </>fJopoTroiov yap EKa
repov µovapxia. Kat VO<TOV <TVµ7Tt7TTEW2 W<; µ€.v v<f>' oiS3
vTrepf3ol.fi fJepµ6r71roi; 7} lfroxp6r71roi;, wi; S' Et �'> Sia
TrAijfJoi; rpo<f>iji;4 7} ev8eiav, W<; 8' EV oii; 7} aiµa 7} µve
f.ov5 7} EyKe<f>al.ov· Eyyive<TfJai6 8€ rovroii; Tror€ KaK1
TWV etwfJev alnwv, vSarwv Troiwv 7} xwpa<; 7} K07TWV
7} avayK7J<; 7} TWV TOVTOi<; 7Tapa7TA7J<TLWv. 8 rT,v ()€
vyeiav rT,v <TVµµerpov TWV Troiwv Kpa<Tiv.9
2 11ocro11 <TV/liTTt1TTHll Diels e Psell. Resp. diff quaest. p. 66
Boissonade: llO<TWll alrta Plut.: A.lyei 8£ ras- llO<TOV'> <TVJL1Tl-
1TTELll Stob. 3 v<f>' ov Stob.: v<f>' f.�w Plut. 4 rpo<f>f'i'>
Stob., om. Plut. 5 i) µveA.011 Stob.: €118io11 Plut.: f.118011
Lachenaud 6 eyyi11ecr/Jai Diels: 'YLllE<TIJai Stob. 7 KUK
corr. Diels: KaL V1TO Stob. 8 eyytllE<TIJai . . . 1Tapa1TATJ-
<TlWll om. Plut. 9 r.Y,11 8€ V-yeta11 . . . Kpacri11 om. Stob.
031 (B2) Ps.-Arist. Prahl. 17.3

TOV<; avfJpw7TOV<; </>7J<TlV AAKµaiwv Sia TOVTO a7TOAAV
<TfJai, on ov 8v11avrai rT,v apxT,v rep TEAei 7TpO<TaijJai.
032 (Al8) Aet. 5.24. 1 (Ps.-Plut.) [Trorepov E<Trtv vTrvoi;

Kat fJavaroi;, tfivxiji; 7} o-wµaroi;]
AAKµaiwv avaxwpr)<Tei TOV atµaro<; ek ra<; aiµop
povi;1 <f>!.ef3ai; vTrvov y[ve<TfJai <f>71<Ti, rT,v 8' Eteyep<Tw
8iaxvo-iv, rT,v 8€ Travrel.ij avaxwp71<Tw fJavarov.
764
ALC M A E O N
other ones [scil. opposites] , while the monarchy of only

one among them causes sickness, for the monarchy of one
of the two [scil. terms of a pair] is destructive for the other.
And sickness occurs, with regard to the agent, from excess
of heat or cold; with regard to the [scil. material] origin,
from abundance or lack of nourishment; and with regard
to place, blood, marrow, or the brain; it is also sometimes
produced by external causes, certain kinds of water, the
country, blows, dearth, and other causes similar to these,
while health is the proportionate mixture of the qualities. I
I This notice is written in a language that is clearly anachro
nistic (note especially the terminology of the causes); the second
part is attributed to Herophilus in the Arabic translation of the
text of Ps.-Plutarch. Nevertheless, we suggest that the fundamen
tal ideas may go back to Alcmaeon, as well as the terms isonomia
and monarchia, with their implied political metaphor.

031 (B2) Ps.-Aristotle, Problems
Alcmaeon says that humans die because they are not able
to attach the beginning to the end. I
I Diels considers the whole phrase, beginning "humans," to
be a verbal citation.
032 (Al8) Aetius

Alcmaeon says that it is by the blood's withdrawal into the
blood vessels that sleep occurs, that its diffusion is awak
ening, and that its complete withdrawal is death.
I oµ,opov� (vel ppov�) mss., corr. Reiske

-
765
Plants (D33)
033 ( ;t; DK) Nie. Dam. Plant. 1.44, p. 141 Drossaart

Lulofs (cf. Ps.-Arist. Plant. 1.2 817a27-28)
. •J-11 �1_, wl;;ll r1 .y.}JI wJ u_,l..il l .U J\i,i J;.._; JI! [ . . . ]
766
ALC M A E O N
Plants (D33)
D33 ( ;t". DK) Nicolaus of Damascus, On Plants
[ . . . ] a man called Alcmaeon says that the earth is the
mother of plants and the sun is their father.1
1 Translated by H. J. Drossaart Lulofs.
767
ALC M A E O N [ 24 D K ]
Earliest Attestation: lsocrates
See DOX. T6

Rl (cf. ad A3) Diog. Laert. 5.25 ( Arist. )

=
ITpo> ra 'A),Kµ,aiwvo> a'.
Aristotle Disagrees with Alcmaeon on a

Point of Zoology (R2)
R2 (< A7) Arist. HA l . l l 492al4-15

'AAKµ,aiwv yap OVK aArilHj AiyEi, cf>aµ,€110'> ava7TV€tll
Ta> alya> KaTa Ta Jira.
R3 (Al2) Aet. 4.2.2 (Stob.) [7T€pt t/roxfi>]

'AAKµ,aiwv cf>vaw aVTOKlll'Y/TOV Kar' ai8wv Kll'T/<TW Kat
768
ALC M AE O N
R
Earliest Attestation: Isocrates
See DOX. T6

Rl (cf. ad A3) Diogenes Laertius [list of Aristotle's
writings]
Against [or: On] Alcmaeon's Doctrines, one book.
Aristotle Disagrees with Alcmaeon on a

Point of Zoology (R2)
R2 ( < A 7) Aristotle, History of Animals
Alcmaeon is not right when he asserts that goats breathe
by their ears.
See also D29

R3 (Al2) Mitius
Alcmaeon: [scil. the soul is] a nature that moves itself with
769
Sia rovro d()avarov avr�v Kat 1Tpo<rt:µ,</>t:pi'] ro'i> ()t:l,oi>

v1To'Aaµ,f3avt:i,
R4 (Al2) Clem, Alex, Protr. 66.2

o yap roi Kporwvian1 > 'AA.Kµ,aiwv 8t:ov> <f)t:ro rov>
a<TTEpa> t:lvaL Eµ,tfivxov> OVTU.>.
R5 (Al2) Cic. Nat. dear. L27

Crotoniates autem Alcmaeo, qui soli et lunae reliquisque
sideribus animoque praeterea divinitatem dedit, non sen
sit sese mortalibus rebus inmortalitatem dare.
Alcmaeon and Dissection: A (Probably

Anachronistic) Attribution (R6)
R6 (< AlO) Calcid. In Tim. 246 (pp, 474.31-476.2

Bakhouche)
[ . . . ] oculi natura [. , .] de qua cum plerique alii tum
Alcmaeo Crotoniensis, in physicis exercitatus quique pri
mus exectionem aggredi est ausus, [ . . . ] multa et praeclara
in lucem protulerunt [, . . ] .
770
ALC M A E O N
an eternal motion [cf. Plato, Phaedms 245c] , and it is for

this reason that he thinks that it is immortal and similar to
divine things [cf. D9] .
R4 (Al2) Clement of Alexandria, Proptreptic

Alcmaeon of Croton thought that the heavenly bodies are
gods endowed with a soul.

R5 (Al2) Cicero, On the Nature of the Gods
Alcmaeon of Croton, who attributed divinity to the sun,
the moon, and all the other heavenly bodies, and besides
those to the soul, did not understand that he was attribut
ing immortality to things that are mortal.
Alcmaeon and Dissection: A (Probably

Anachronistic) Attribution (R6)
R6 ( < AlO) Calcidius, Commentary on Plato's Timaeus
[ . . . ] the nature of the eye [ . . . ] about which, together
with many others, Alcmaeon of Croton, an expert on ques
tions regarding nature, and the first person to dare to per
form a dissection [ . . . ] , brought to light many remarkable
things. 1
1 The following anatomical description (reproduced by DK)
certainly goes back to the Hellenistic medical writer Herophilus
of Alexandria. Nonetheless, some scholars think that Alcmaeon
himself might have performed a dissection.
771
24. HIPPO [ H IPPO]
The tradition that calls Hippo a Pythagorean is explicit

among late authors and is doubtless implied by the names
of the cities he is said to have come from. He certainly
belongs to a generation later than that of Alcmaeon (prob
ably toward the middle of the fifth century BC, if Cratinus
was alluding to him in one of his comedies, cf. DRAM.
Tl5-Tl6). As in the case of Alcmaeon, Hippo's connec
tion with the Pythagorean movement depends on just
what one means by 'Pythagorean.' In any case, Hippo's
medical interests are evident. Although our basis for form
ing a judgment on him is very limited, it is quite possible
that Hippo does not deserve Aristotle's scathing condem
nation of him; indeed, it is highly likely that it was Hippo's
doctrines that inspired Aristotle's reconstruction of Thales'
possible arguments in favor of water as a principle ( cf.
THAL. R32].
B I B L I O G RA P H Y
Editions
At the time of this writing (2015), there is no edition of
the fragments of Hippo besides that in Diels-Kranz.
772
HIPPO
O U T L I N E O F THE C H APT E R
p
CorifUcting Reports on His Native City (Pl-P6)
A Pythagorean? (P7)
D
A General Summary of His Doctrine (Dl)
The Principle(s) (D2-D5)
The Soul (D6-D8)
Reproduction (D9-Dl2)
Growth of the Embryo and Child (Dl3-Dl 7)
Botany (D18)
The Waters of the Earth (D19)
The Earth Floats on Water (D20)
R
A Possible Parody of Hippo in Cratinus (DRAM. Tl5-
Tl6)
Aristotle's Contempt for Hippo (Rl)
Theophrastus' Balanced Judgment on Hippo's Botany (R2)
Hippo's Reputation as an Atheist (R3-R7)
A Neopythagorean Pseudepigraphic Text? (RB)
773
HIPPO [38 DK]
Conflicting Reports on His Native City (Pl-P6)
PI ( < AI) Iambl. VP 267

"'i.aµ,wi [ . . ] "17T7rwv [cf. PYTH. b T30[I8]] .
.
P2 Cens. Die nat.

a (Al) 5.2
Hipponi vero Metapontino, sive, ut Aristoxenus auctor est
[Frag. 21 Wehrli], Samio [ . . = D9] .
.
b (< Al6) 7.2

Rippon Metapontinus [ . . . = D I 7] .
P3 (< B4) Claud. Mam. Statu an. 1, p. 121 . 14

Rippon Metapontinus [ . . = P7, R8] .
.
mettapontinus G: tarentinus cett.
774
HIPPO
Conflicting Reports on His Native City (Pl-P6)

PI ( < Al) Iamblichus, Life of Pythagoras
From Samas: [ . . . ] Hippo.
P2 Censorinus, The Birthday

a (Al)
Hippo of Metapontum or, on the authority of Aristoxenus,

of Samas [ . . . ] .
h (< Al6)
Hippo of Metapontum [ . . . ] .
P 3 ( < B4) Claudianus Mamertus, On the State of the Soul

Hippo of Metapontum [ . . . ] .
775
P4 (Al) Sext. Emp. Pyrrh. Hyp. 3.30

ulmrwv DE o 'P71yL'vo<; [ . . . = D4] .
P5 ( < A3) (Ps.-?) Hippol. Ref. 1 . 16

ulmrwv DE <o> 1 'P71yL'vo<; [ . . . = D I ] .
i < o > Wolf
P6 ( < Al l ) Anon. Lond. 1 1 .23-24

ul7T:r[wv D]E o Kporwlv�ap7� [ . . . = 08] .
leg. et suppl. Diels
A Pythagorean? (P7)
P7 (< B4) Claud. Mam. Stat. an. 7, p. 121 . 14

Rippon [ . . . = P3] ex eadem schola Pythagorae [ . . . =
R8] .
776
HIPPO
P4 (Al ) Sextus Empiricus, Outlines of Pyrrhonism

Hippo of Rhegium [ . . ] . .
P 5 (< A3) (Ps.-?) Hippolytus, Refutation of All Heresies

Hippo of Rhegium [ . . ] .
.
P 6 ( < All) Anonymous of London

Hippo of Croton [ . . . ] .
A Pythagorean? (P7)
P7 ( < B4) Claudianus Mamertus, On the State of the Soul
Hippo [ . . ] , from the same school of Pythagoras [ . . . ] .
.
See also P I
777
HIPPO [38 D K ]
Dl (< A3) (Ps.-?) Hippol. Ref 1 . 16

"17r1TWV 8€ [ . . . P5] apxa<; e<f>'Y/ tfroxpov TO v8wp Kat
=
Oepµov TO 1TVp. yewwµevov 8€ TO 7TVp V1TO v8aro<; 1

KaTaviKijcrai2 T�v Tov yew1)cravro<; 8vvaµw (J"lJCTTijcrat
TE TOP K6crµov. T�V 8€ tJrox�v 7TOTE µev eyKe<f>aA.ov A.€
yei,3 7TOTE 8€ v8wp· Kat yap4 TO CT1Tepµa elvai TO <f>ai
v6µevov T,µ'iv et vypov, et oil <f>'Ylcr' tfrox�v ytvea-Oai.
1 <roil> voaro� Marcovich 2 KaTaviK'ij<rat T: -<Tav
LOB
3 >.€yet Zeller: lfxetv mss. 4 yap Bakhuizen: 7Tapa mss.
D2 ( < A4) Simpl. In Phys. , p. 23.22

®a!..ij <; [ . . . ] Kat "17r1TWV [ . . . = R3] v8wp €1.. eyov T�V
apx�v [ . . . ] .
778
HIPPO
D
Dl (< A3) (Ps.-?) Hippolytus, Refutation of All Heresies
Hippo [ . . . ] said that the principles are cold, viz. water,
and hot, viz. fire. The fire generated by water overcame
the power of what generated it and constituted the world
order. Sometimes he says that the soul is the brain, some
times water; for semen, which manifests itself to us, [scil.
comes] from moisture, and it is from this [i.e. the seed]
that, he says, the soul is produced.

D2 ( < A4) Simplicius, Commentary on Aristotle's Physics
Thales [ . . ] and Hippo [ . . . ] said that water is the prin-
.
ciple [ . . . ] .
779
D3 (A6) Alex. Aphr. In Metaph., p. 26.21-22

"fo1Twva i<rropovaw apx�v a?TAW<; TO 1.rypov aowp[
<TTW<; V1To(H<r0ai, ov OLa<ra<p�<ravra 1TOTEpov vowp, W<;
®aA.1)r;, Yi a�p, W<; 'Ava6µ,iv71r; Kat Ll.wyiv71r;.
D4 ( < A5) Sext. Emp. Pyrrh. Hyp. 3.30

"l7r1TWV Oe [ . . . = P4] ?TVp Kat vowp.
D5 ( < A6) loan. Diac. Galen. in Theog. 1 16, p. 305 Flach

[ . . . ] o 8€ r�v y1)v, wr; "fo?Twv [ . . . = R4] .
The Soul (D6-D8)
D6 (31 A4) Arist. An. 1 .2 405bl-5

TWV Oe <flopnKWTEpwv Kat vowp TLVE<; a1TE</J�vavro,
Ka0a1TEp "fo1TWV' 1TEL<T01)vai o' EoLKa<TLV EK r1)r; yov1)r;'
OTL 1TaVTWV vypa. Kat yap EAEYXEL TOV<; aTµ,a </Ja<TKOV
Ta<; r�v lfrox�v, on 7, yov� ovx aTµ,a.
D7 (AlO) Aet. 4.3.9 (Stob.) [El <rwµ,a .;, lfrox� Kat r[r; .;,
OV<TLa avr1)r;]
780
HIPPO
03 (A6) Alexander of Aphrodisias, Commentary on Aris

totle's Metaphysics
They report that Hippo simply posited moisture as
principle in an undifferentiated way, without clarifying
whether it was water, like Thales, or air, like Anaximenes
and Diogenes.
04 ( < A5) Sextus Empiricus, Outlines of Pyrrhonism

Hippo [ . . . ] : fire and water.
05 ( < A6) John Diaconus Galenus, Allegories on Hesiod's

Theogony
[ . . . ] another [scil. positing as anterior to all other things]
the earth, like Hippo [ . . . ] .
The Soul (D6-D8)

06 (31 A4) Aristotle, On the Soul
Among the more vulgar ones [scil. who have written on
the soul], some have also asserted that it [i.e. the soul] is
water, like Hippo. They seem to have been convinced by
the case of seed, because that of all [scil. animals] is moist.
For he objects to those who say that the soul is blood [cf.
EMP. 0238] that the seed is not blood.
07 (AlO) Aetius
Hippo: the soul comes from water.
781
D8 (Al l) Anon. Lond. 1 1.23-43

''11T�[wv S]E o Kp0Twlv�ap7<> 0Z1:rai Ev 7]µ.iv olK1:iav
1:ivai &yp6T7]l [25]ra, Ka�' [�]v Kat al<r8av6µ.d)a Kat I
mwµ.1:v· OTaV P,EV o�v OtKEtwc; EXTJ I ii ToiaUrTJ VypOTYJ'>,
vyiaivH TO 'wwv, I OTaV s� avag7Jpav8fJ, avai<F87]Tii
TE I TO 'wwv Kat a7To8v�<FKH. Sul Si] T<?VTO I [30] [K]at
oi [yi]P,[O]!'TE� �YJpOt i_<at avai<r87]TOi, OT� I xwptc;
ITPDTTJTOc;· avaA.6ywc; Si] Ta 7TEAlµ.aTa q..!'ai<F87]Ta, on
aµ.oipa vypOTYJT'!� · I Kat ravyq. P,EV a-x_pi TOVTOV <PYJ
<Ftv. EV aAAwi I SE {:3v{:3Ai<f! q.v[Toh avi]p AEyE:t Ti]v
Kal[35]Twvoµ.a<r[µ.]€[v h1v vypoTYJTa µ.1:ra{:3aAIAHV Si'
v�[1:p{:30]�?1!' 81:pµ.0T7JT O'> Kat I Si' V7TEp{:3oA.i]v 1/.n!>t_p6-
TTJT0'> Ka? !'9v[o]vc; I Emcpep1:w. µ.1:ra{:3a��w Se, <PYJ
<rw, q.pTi]v I 1} E7Tt TO ��9v VYP.OV 1} E7Tt TO g7]p61 [40]
TEpov 1} E7Tt TO 7Ta-x_vµ.EpE<rTEpov I 1} E7Tt TO AE7TToµ.1:pe
<FTEpov 1} 1:lc; [er]�pa. Kat To�owwc; vo<r0Aoy1:'i I, Tac; SE
VO<FOV'> Tac; yivoµ.evac; I ovx V7Tq.yopEtJEi.
plurima rest. et corr. Diels
Reproduction (D9-D12)
D9 (Al2) Cens. Die nat. 5.2

Hipponi [ . . P2a] ex medullis profluere semen videtur,
. =
idque eo probari, quod post admissionem pecudum si quis

mares interimat, 1 medullas utpote exhaustas non reperiat.
1 mares interimatJahn: mare (-res C2 ) sint perimat CP: mares
perimat (-atur H) V
782
H I PPO
D8 (Al l ) Anonymous of London
Hippo of Croton thinks that there is within us our own
moisture [25], thanks to which we both perceive and live.
Hence when such a moisture is in its appropriate condi
tion, the living creature is healthy, but when it dries out,
the living creature does not perceive and dies. And this is
why [30] old men too are dry and do not perceive, because
they are deprived of moisture; and analogously, the soles
of the feet do not perceive, because they have no share in
moisture. And this is what he says up to this point. In an
other book, the same man says that [35] what he calls
moisture is transformed by excess of heat and by excess of
cold, and produces illnesses; it is transformed, he says, into
moister or drier [40] , or into denser or more rarefied, or
into other conditions, and it in this way that he explains
the cause of illnesses, but he does not enumerate the ill
nesses that occur.
Reproduction (D9-D12)
D9 (Al2) Censorinus, The Birthday
Hippo [ . . . ] believes that semen flows from the marrow
and proves this by the fact that if, after male livestock has
been admitted to the females, the males are slaughtered,
one does not find their marrow, since it has been ex
hausted.
783
DIO (Al3) Aet. 5.5.3 (Ps.-Plut. )

�11T1rwv 7rpoiea-8ai µev <r1Tepµa Tas Bri>.. e ia<; ovx 7/Ki
<rm Twv dppevwv, µiJ µe1JToi el<; 'cpoyoviav Tovro
<rvµ/3a>..A.ea-8ai Sia To eKTo<; 1Tt1TTeiv Tfj<; va-Tepa<;·
o8ev o>.. iya<;1 1Tpoiea-8ai 1TOAAaKi<; Sixa TWIJ dvSpwv2
<r1Tepµa, Kat µaA.ia-Ta Ta<;3 xripevova-a<;. Kat elvai Ta
µev O<rTa 1Tapa TOV appevo<; Ta<; Se <rapKa<; 1Tapa Tfj<;
Bri>..e ia<;. 4
I (OVK> o>.. iyai; Wyttenbach: €via<; Diels 2 av8pwv
MIT: app€vwv m 3 rai; µa>.. icrra mss., corr. Wyttenbach
4 KaL . . . B'T/>..eiai; sec!. Kranz
D l l (Al4)
a Aet. 5.7.3 (Ps.-Plut.) [1TW<; appeva yewarni Kat Or/
A.ea]
'fo7Twv1 1Tapa To <rvvea-To<; Kat la-xvpov 1}2 1Tapa To
pev<rnKov TE Kat da-Oevea-Tepov <r1Tepµa.
I 'I1T1Twvag mss., corr. Diels 2 � ante KaL hab. mss. ,
transp. Diels
b Cens. Die nat. 6.4

e x seminibus autem tenuioribus feminas, e x densioribus
mares fieri Rippon adfirmat.
784
HIPPO
010 (Al3) Aetius

Hippo: females do not emit seed any less than males do,
but it makes no contribution to reproduction because it
falls outside of the uterus; whence it happens that a few
females often emit seed independently of the males, es
pecially widows. And the bones come from the male, the
flesh from the female.
D l l (Al4)
a Aetius
Hippo 1 : [scil. males and females come] from seed that is
solid and strong, or fluid and weaker.
1 The mss. read "Hipponax"; Diels refers the indication to
Hippo.
b Censorinus, The Birthday

Hippo affirms that females are produced from more rar
efied seeds, males from denser ones.
785
Dl2 (Al4) Aet. 5.7.7 (Ps.-Plut.) [1Tw<; appeva yevvo:rai

Kat 8�>..ea]
'fo1Twv, 1 el µ,€.v r, yoviJ KpaT�<TE£EV, appev· el S' r,
rpocf>�, e.ry>..v .
1 'l?T7rwva� mss., corr. Diels
Growth of the Embryo and Child (D13-D1 7)
Dl3 (< Al8) Cens. Die nat. 6.9

[ . . . ] de geminis, qui ut aliquando nascantur, modo seminis
fieri Rippon ratus est: id enim cum amplius est quam uni
satis fuit, bifariam deduci. 1
1 deduci] diduci IBW
Dl4 (Al7) Cens. Die nat. 6.3

at Diogenes et Rippon existimarunt esse in alvo prominens
quiddam, quod infans ore adprehendat et1 ex eo alimentum
ita trahat ut, cum editus est, ex matris uberibus.
1 e t v2: om. rell.
Dl5 (Al5) Cens. Die nat. 6.1

Rippon vero caput, in quo est animi1 principale.
1 animi] cum HQILU
786
H IPPO
Dl2 (Al4) Aetius

Hippo:1 if the seed dominates, male; if the nourishment
does, female.
1 The mss. read "Hipponax"; Diels refers the indication to
Hippo.
Growth of the Embryo and Child (D13-D1 7)

Dl3 (< Al8) Censorinus, The Birthday
[ . . . ] concerning twins, who are born now and then, Hippo
thought it depends on the amount of seed: if there is more
than would have been enough for one child, it is divided
into two.
Dl4 (Al7) Censorinus, The Birthday

But Diogenes [cf. DIOG. D32a] and Hippo thought that
there exists in the belly [scil. of the mother] a protrusion
that the infant takes in its mouth and from which it draws
nourishment in the same way as, after it is born, it does
from its mother's breasts.
Dl5 (Al5) Censorinus, The Birthday

But Hippo [scil. says that the first part to develop] is the
head, in which the principle of the soul is located.
787
016 ( > Al6) Cens. Die nat. 9.2

[ . . . OIOG. 03Ib] vel1 Rippon, qui diebus LX infantem
=
scribit formari, et quarto mense camem fieri concretam,

quinto ungues capillumve2 nasci, septimo iam hominem
esse perfectum.
l vel] ut ICU 2 capillumque H: -live OIL: -losve GB
017 (< Al6) Cens. Die nat. 7.2-4

Rippon [ . . . P2b] a septimo ad decimum mensem nasci
=
posse aestimavit. nam septimo partum iam esse maturum

eo, quod in omnibus numerus septenarius plurimum pos
sit, siquidem septem formemur1 mensibus, additisque
alteris recti consistere incipiamus, et post septimum men
sem dentes nobis innascantur, idemque post septimum
cadant annum, quarto decimo autem pubescere soleamus.
[3] sed hanc a septem mensibus incipientem maturitatem
usque ad decem perductam, 2 ideo quod in aliis omnibus
haec eadem natura est, ut septem mensibus annisve tres
aut menses aut anni ad consummationem3 accedant. [ 4]
nam dentes septem mensum infanti nasci et maxime de
cimo perfici mense, septimo anno primos eorum excidere,
decimo ultimos; post quartum decimum annum nonnullos,
sed omnes intra septimum decimum annum pubescere.
1 formemur] formentur QGL: -antur I: a partu formentur

dentes Q3 2 perductam] perduci H: perductam <putat>
Giusta 3 consummationem] confirmationem QIG
788
H I PPO
Dl6 ( > Al6) Censorinus, The Birthday
[ . . . ] or Hippo, who writes that the embryo is formed in
sixty days, and the flesh becomes solid in the fourth month,
the nails or hair appear in the fifth, and the human being
is fully developed in the seventh.
DI 7 ( < Al6) Censorinus, The Birthday

Hippo [ . . . ] thought that birth could occur between the
seventh and the tenth month. For a child born in the
seventh month is already completed by reason of the fact
that in all things the number seven has the greatest power,
since we are formed in seven months and when another
seven are added we begin to stand upright, and after the
seventh month our teeth start to grow and after the sev
enth year they fall out, and in the fourteenth [scil. year]
we usually reach puberty. [3] But this maturation, which
begins at seven months and lasts until ten [scil. months],
is of the same nature as in all other things: to the seven
months or years are added either three months or three
years to reach completeness: [4] for teeth start to grow
when an infant is seven months old and finish at the latest
in the tenth one; the first of them fall out in the seventh
year, the last ones in the tenth one; some children reach
puberty at the end of the fourteenth year, but all do so
before the beginning of the seventeenth year.
789
Botany (D18)
018 Theophr. HP
a (A19) ( 1 .3.5)
1TUV yap aypwv Kat "f/µf;p6v cp"f/<Ftv "11T1TWV yive<r8at
royxavov 1} µYJ TV'YXaVOV {)epa1Teta<;. aKap1Ta 8e Kat
Kapmµa Kat &.v8ocp6pa Kat &.vavOij 1Tapa TOV<; T01Tov<;
Kat TOV &.€pa TOV 7T€pt€x_ovra· TOV aVTOV 8€ Tp61TOV Kat
cpv>..Aof36A.a Kat &.eicpv>..A a .
b (< Al9) (3.2.2)

KaLTOt <Pri<rtv "11T1TWV a1TaV Kat i'Jµepov Kat aypwv €l
vat, KaL 8epa7rev6µevov µev i'Jµepov µT/ 8epa1Tev6µevov
8€ aypwv [ . . . R2] .=
The Waters of the Earth (Dl9)
019 (< B l ) Schol. Genav. in Il. 21. 195

"11T1TWV' Ta yap v8aTa 7Ttv6µeva 1TaVTa EK rij<; OaA.a<r- "
' ,
<T"f/<; e<rnv- ov' yap
' <:- ,
O"f/ 7TOV1 Ta' 'f'peaTa
,J,. ,
f3a ()vTepa
,
TJ
fi2 (}cfA.a<r<ra E<rTtv E� �v3 1Ttvoµev· ovTw yap ovK
<�v>4 EK Tij<; OaA.a<r<T"f/<; TO v8wp €t"f/, &.A.A' aA.A.o8€v
1T08Ev • vfiv 8€ ii (JcfA.a<r<ra f3a8vTEpa E<TTt TWV v8a
TWV. 5<ra oov Ka8v7T€p8ev Tij<; OaA.a<r<r"f/'> E<rTl, 1Ta
vTa a1T' awij<; E<TTtv.
790
H IPPO
Botany (D18)
018 Theophrastus, History of Plants
a (Al9)
Hippo says that every [ scil. plant] may be wild or domestic,
depending on whether or not it receives cultivation, and
that the question whether it is fruitless or fruit-bearing, or
flowering or nonflowering, varies according to the places
and the surrounding air, and so too whether it is deciduous
or evergreen.
b (< Al9)
But Hippo says that every [scil. plant] is both domestic and
wild, and that if it is cultivated it is domestic, but if it is not
cultivated it is wild [ . . . ] .
The Waters of the Earth (D19)

019 (< B l ) Geneva Scholia on Homer's Iliad
Hippo: "All potable water comes from the sea. For
the wells from which we drink are surely not deeper
than the sea is. For if they were, the water would not
come from the sea but from somewhere else. But as
it is, the sea is deeper than the waters. Hence what
ever waters are above the sea all come from it."
l 11'w� ms., corr. Diels, qui 11'ov <Ei> scrips. 2 � r,

Wilamowitz: .]v mss. 3 @v Wilamowitz: .;�ms. 4 <ll.v>
Nicole
791
EARLY GREEK PHILOSOPHY V
The Earth Floats on Water (D20)
D20 ( < 11 Al3) Simpl. In Phys., p. 23.28--2 9

[. . . cf. DOX. 14] rT]v y�v N" v8aro<; O/ITE</>fivavro
KEtaflai ( . . . ) .
792
HIPPO
The Earth Floats o n Water (D20)
020 ( < 1 1 Al3) Simplicius, Commentary on Aristotle's

Physics
[ . . . ] they [scil. Thales and Hippo] stated that the earth
rests on water [ . . . ] .
793
H IPPO [38 DK]
A Possible Parody of Hippo in Cratinus
See DRAM. Tl5-Tl6
Rl (A7) Arist. Metaph. A3 984a3-5

�11T1TWVa µev yap OVK av 'Tt<; a(un<THE (Nivai µeTa
'TOV'TWV Sia 'TTJV EV'TEAeiav av'TOV Tij<; Siavoiai; [ . . . ] .
Theophrastus' Balanced Judgment on

Hippo's Botany (R2)
R2 (< A19) Theophr. HP 3.2.2

[ . . Dl8b] rfi µev opOwi; >.. eywv rfi Se OVK opOwi;.
. =
e(aµe>..ovµevov yap a1TaV xe'ipov yiverai Kat U1Taypi

owai, Oepa1Tev6µevov Se ovx a1TaV f3ehwv, W<T1Tep
elprirai.
794
HIPPO
R
A Possible Parody of Hippo in Cratinus
See DRAM. Tl5-Tl6

Rl (A7) Aristotle, Metaphysics
One would not think that Hippo deserves to be placed
next to these [i.e. Thales and the early mythic cosmolo
gists] , given the shoddiness of his thought [ . . . ] .
Theophrastus' Balanced Judgment on

Hippo's Botany (R2)
R2 ( < Al9) Theophrastus, History of Plants
[ . . . ] On the one hand, what he says is correct, on the other
it is not: for while everything that is neglected deteriorates
and becomes wild, not everything that is cultivated be
comes better, as I have said.
795
R3 ( < A4) Simpl. In Phys., p. 23.22

[ . . . ] KUl ·11T1TWV, <k OOKEL KUl a8Eo<; yeyovevat [ . . . =
D2].
R4 ( < A6) loan. Diac. Galen. in Theog. 1 16, p. 305

[. . . = D5] ·11T1TWV 6 aflEo<; [ . . . ] .
R5 (A8) Philop. In An., p . 88.23-24

ollTo<; a8Eo<; E1TEKEKAYJTO oi' UVTO TOVTO, on TYiv TWV
7TUVTWV alrtav OVOEVl aAAcp .fi Tiii voan ciTTE oioov.
R6
a (B2) Alex. In Metaph., p. 27. 1-4
TOVTO OE Aeyot av 1TEpl UVTOV [cf. Rl], on a8Eo<; �v·
TOtOVTO yap KUl TO E7Tl TOV Tacpov aVTOV E7Tiypaµ,µ,a
·17T7TWVO<; TOOE crijµa, TOV a8avaTOt<Tt 8Eo'iaw
laov E7TOtYJ<TEV µo'ipa KaTacpBiµEvov.
b ( :;t: DK) Alex. In Metaph. , p. 26 (app. )

•17r7TWV TYiv avTYiv E<TXE o6gav ®aA.iJ , apx7Jv Aeywv
KUl alTiav TWV OVTWV TO vowp· <PYJ<Tl OE on OV oiKatov
ean avvTaTTEtv rnvTov To'i<; cpvaiKo'i<; oia TYiv wTeAt:iav
796
H I PPO
R3 ( < A4) Simplicius, Commentary on Aristotle's Physics
[ . . . ] Hippo, who seems to have been an atheist [ . . . ] .
R4 ( < A6) John Diaconus Galenus, Allegories on Hesiod's

Theogony
[ . . . ] Hippo the atheist [ . . . ] .
R5 (A8) Philoponus, Commentary o n Aristotle's On the

Soul
He was called 'atheist' for this very reason, that he as
signed the cause of all things to nothing else than to water.
R6
a (B2) Alexander of Aphrodisias, Commentary on Aris
totle's Metaphysics
He [i.e. Aristotle] may be saying this [cf. Rl] about him
because he was an atheist; for this is the sort of epigram
found on his tomb:
This is the tomb of Hippo, whom Fate made equal
To the immortal gods when he died.
b ( '#- DK) Alexander of Aphrodisias, Commentary on Ar

istotle's Metaphysics
Hippo was of the same opinion as Thales: he said that
water is the principle and cause of the things that are. He
[i.e. Aristotle] says that it is not just to rank this man to-
797
aVTOV Tfj<; 8iavoia<;. OVK Et7TE 8€ Tfj<; 86fTJ<; (v8wp yap

KaL aVTO<; €86ta,ev W<; E>a.\fji;) aA.\a 8ia TTJV a0e6T7)Ta'
Oeov yap ov 7Tpoecn�<TaTo Twv ovTwv 07Jµ,wvpy6v· 8io
KaL a7TErrTV<TE 7Tpo<; avTOV [ . . . ] .
c ( ;t DK) Asclep. In Metaph. , p . 25. 16-18

"17T7Twva µ,ev yap ov 8iKawv Tanew µ,eTa TOVTwv, KaL
avTOV V7TOAaf36vrn TO v8wp elvai TTJV apx�v, 8ia TO
EWEAE<;1 Tfj<; 8iavol.a<; avTOV· O..Oeo<; yap i<TTW. OV .\iyei
yap aA.\o Ti Etvai 7Tapa Ta cpaw6µ,eva cpv<TiKa 7Tpa
yµ,aTa.
1 aTEAE<; ABCD
R7 Clem. Alex. Protr.

a (A8) 2.24. 2
[ . . ] Oavµ,a,eiv foei<TI. µ,oi OTCf! Tp07TCf! Ev�µ,epov Tov
.
'AKpayavr'ivov KaL NiKavopa Tov Kv7Tpwv KaL "17T-

7Twva KaL Aiay6pav1 TOV M�.\iov [ . . . ] Kai nva<; a.\
.\ov<; <TVXVOV<;, <Twcpp6vw<; f3ef3iwKoTa<; KaL Ka0ewpa
K6rn<; otvTep6v 7TOV TWV .\oi7TWV av0pw7TWV riJv aµ,cpL
TOV<; Oeov<; TOVTOV<; 7TAUV7JV, aOfov<; imKEKA�Ka<TW
[. . ].
.
1 tuayopav Kat "11T1rwva ms., corr. Diels
798
HIPPO
gether with the natural philosophers because of the shod
diness of his thought. He was not saying this about his
opinion (for Thales himself had the same opinion about
water), but because of his atheism (for he did not place a
god as demiurge over the things that are ) . And this is why
he has expressed loathing for him [ . . . ] .
c ( � DK) Asclepius, Commentary on Aristotle's Meta

physics
For it is not fair to put together in the same rank with these
[i.e. Thales and the earliest mythic cosmologists] Hippo,
who also assumes that water is the principle, by reason of
the shoddiness of his thought; for he is an atheist. For he
says that no other thing exists besides the physical entities
that appear to us. 1
1 The words from "for he is" to the end appear in a slightly
different formulation in Ps.-Alexander, Commentary on Aristot
le's Metaphysics, p. 462.29 (= 38 A9 DK).
R7 Clement of Alexandria, Protreptic

a (A8)
I am astonished at the way in which they have called athe

ists Euhemerus of Acragas, Nicanor of Cyprus, Hippo,
Diagoras of Melos, [ . . . ] and many others, who lived mod
erately and looked down more acutely than other men
upon the errors regarding these gods [ . . . ] .
799
b (B2) 4.55.1
ov veµwv; Toivvv ov8e "I7T1TWVt a7Ta0avaTi,ovn TOV
06.vaTov TOV eavrnv· o ''l1T7Twv oVTO<; E7Ttypacpijvat
EKEA€VU'€V T4J µvY,µan T4J eawov T08€ TO EA€Y€tov·
[citation of the epitaph mentioned in R6a] .
R8 (< B4) Claud. Mamert. Statu an. 7, p. 121. 14-18

Rippon [ . . P3, P7] praemissis pro statu sententiae
. =
suae insolubilibus argumentis de anima sic pronuntiat:

"longe aliud anima, aliud corpus est, quae corpore et
torpente viget et caeca videt et mortuo vivit [ . . ]."
.
800
H I PPO
b (B2)
There is no reason to feel indignant at Hippo either, who
immortalized his own death. This Hippo ordered that the
following elegy be inscribed on his tomb [citation of the
epitaph mentioned in R6a] .
See also DRAM. Tl5
R8 ( < B4) Claudianus Mamertus, On the State ofthe Soul

Hippo [ . . . ] , after having put forward incontrovertible
arguments about the soul in support of his own position,
speaks as follows: "The soul is one thing, the body is an
other very different one; it is vigorous even when the body
is lethargic, it sees even when it is blind, and it lives even
when it is dead [ . . ]."
.
See PITHS. R47
801

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LOEB CLASSICAL LIBRARY

Edited and Translated by

22. Empedocles 317

PHILOSOPHY AND MEDICINE

The tradition that goes back to Apollodorus of Athens

In the case of Parmenides, the major interpretative tradi­

On Being and Its Attribu tes

On the Reception of Parmenides in Plato

PI (< Al) Diog. La ert. 9.23 (Apollod. FGrHist 244 F341 )

T,Kµ,a'E Se KU.Ta riJv evcfr-11v Kat ��7JKO<TTiJv 'OA.vµ,­

P2 (cf. All) Eu s. Chron.

a Hier. Chron., p. 111 .21 -22

philosophi notissimi ha bentu r.

b Chron. Pasch., p. 306.3

<TLKOt </>tAO<To<f>oi eyvwpt,OVTO.

P2 (cf. All) Eu sebiu s, Chronicle

philosopher, are considered very well known.

philosophers, were well known.

P3 (cf. Al l ) Eus. Chron.

et Hippocrates medicus Gorgias Hippiasque et Prodicus

b ( � DK) Cyrill. Alex. ]ul. 1 . 15

o-()ai cf>ao-L Tov 'Af3071pir71v D..71µ,oKpirov, 'Eµ,7TEOoKAea

b Athen. Deipn. 1 1 . 1 13 505F

[01. 86. l 436/5] Democritus of Abdera, Empedocles,

Hippocrates the doctor, Gorgias and Hippias, Prodicus,

b ( � DK) Cyril of Alexandria, Against Julian

[Cephalus: ] Antiphon reported that Pythodorus had said

Philosophical Lineages (P5-Pl l)

P5 (> A6) Ari st. Metaph. A5 986b21 -22

1 Sevo<f>avov<; Se Si1/Kov<TE ut huic loco allenum sec!.

b (< A2) Suda Il.675

Philosophical Lineages (P5-Pl l)

b (< A2) Suda

P7 (< A7) Alex. In Metaph., p. 31.7-9

Ameinias and the Pythagoreans (P8-Pl l)

P8 ( < Al) Diog. Laert. 9.21

P9 ( < Al2) Strab. 6.1 1.

Ameinias and the Pythagoreans (P8-Pl l)

P9 ( < Al2) Strabo, Geography

PIO (< A4) Prod. In Parm., p. 61 9.5-8

PI I ( < 58.A) Iambi. VP 267

Influences, Disciples, Lovers (Pl2-Pl9)

Pl2 (< AS)

b Diog. Laert. 9 25.

0 ST, Z7}vwv SiaK7}KoE ITapµevl.Sov Kat y€yovev avTOV

Pl l (< 58.A) Iamblichus, Life of Pythagoras

Influences, Disciples, Lovers (P12-P19)

c Athen. Deipn. 1 1 . 1 13 505F

ov8Eµ,ias KU7'E7rEtyov<T"f/'> XPEia.; on 7rat8iKa YEYOVOL

Pl3 (< 31 A2) Suda E. 1002

Pl4 (A9) Diog. Laert. 8.55

Pl5 ( � DK) Diog. Laert. 8.56

P l 6 ( < A3) Diog. Laert. 2.3

Pl3 ( < 31 A2) Suda

Pl4 (A9) Diogenes Laertius

Pl5 ( ;t: DK) Diogenes Laertius

Pl6 ( < A3) Diogenes Laertius

l ElltOL • avrov secl. Marcovich ut gloss. ex 9.21 (ITapµ,evi-

8,,,v et avrov corr. Marcovich ex Volkmann)

PI 7 ( < 30 Al) Diog. Laert.9.24

Pl8 (< A8) Simpl.In Phys., p. 28.4-6 ( Theophr. Frag.

Pl9 ( ;t: DK) Anon.Proleg. in Plat. Philos. 1 .3. 15

Parmenides as the Legislator of Elea (P20-P22)

In the case of Parmenides, the major interpretative tradi

T,Kµ,a'E Se KU.Ta riJv evcfr-11v Kat ��7JKO<TTiJv 'OA.vµ,

b cf. Koch, "Ikonographie," in Flashar, Bremer, Rech

1 The two fragments were separated by Diels despite the cita