The Lives and Opinions of Eminent Philosophers, Diogenes Laërtius [the gingerbread man read aloud TXT] 📗

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

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

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

And all the drugs which can relieve disease,
Or soften the approach of age, shall be
Revealed to your inquiries; I do know them,
And I to you alone will them disclose.
You shall restrain the fierce unbridled winds,
Which, rushing o’er the earth, bow down the corn,
And crush the farmer’s hopes. And when you will,
You shall recall them back to sweep the land:
Then you shall learn to dry the rainy clouds,
And bid warm summer cheer the heart of men.
Again, at your behest, the drought shall yield
To wholesome show’rs: when you give the word
Hell shall restore its dead.

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

Hear, O Pausanias, son of wise Anchites.

He also wrote an epigram upon him:

Gela, his native land, does boast the birth
Of wise Anchites’ son, that great physician,
So fitly named Pausanias,115 from his skill;
A genuine son of Aesculapius,
Who has stopped many men whom fell disease
Marked for its own, from treading those dark paths
Which lead to Proserpine’s infernal realms.

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

Friends who the mighty citadel inhabit,
Which crowns the golden waves of Acragas
Votaries of noble actions, Hail to ye;
I, an immortal God, no longer mortal,
Now live among you well revered by all,
As is my due, crowned with holy fillets
And rosy garlands. And whene’er I come
To wealthy cities, then from men and women
Due honors meets me; and crowds follow me,
Seeking the way which leads to gainful glory.
Some ask for oracles, and some entreat,
For remedies against all kinds of sickness.

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

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

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

And this was the beginning of his political career. And