“Ἄκρον ἰητρὸν Ἄκρων’ Ἀκραγαντῖνον πατρὸς ἄκρου κρύπτει κρημνὸς ἄκρος πατρίδος ἀκροτάτης.”
But some give the second line thus:
Ἀκροτάτης κορυφῆς τύμβος ἄκρος κατέχει.
And others assert that it is the composition of Simonides.
But afterwards Empedocles abolished the assembly of a thousand, and established a council in which the magistrates were to hold office for three years, on such a footing that it should consist not only of rich men, but of those who were favorers of the interests of the people. Timaeus, however, in his first and second book (for he often mentions him), says that he appeared to entertain opinions adverse to a republic. And, as far as his poetry goes, anyone may see that he was arrogant and self-satisfied. Accordingly, he says:
Hail to ye, I, an immortal God, no longer mortal, Now live among you:
And so on.
But when he went to the olympic games he was considered a worthy object of general attention, so that there was no mention made of anyone else in comparison of Empedocles.
Afterwards, indeed, when Agrigentum was settled, the descendants of his enemies opposed his return; on which account he retired to Peloponnesus, where he died. And Timon has not let even Empedocles escape, but satirises him in this style, saying:
And then Empedocles, the honeyed speaker Of soft forensic speeches; he did take As many offices as he was able, Creating magistrates who wanted helpers.
But there are two accounts of the manner of his death.
For Heraclides, relating the story about the dead woman, how Empedocles got great glory from sending away a dead woman restored to life, says that he celebrated a sacrifice in the field of Pisianax, and that some of his friends were invited, among whom was Pausanias. And then, after the banquet, they lay down, some going a little way off, and some lying under the trees close by in the field, and some wherever they happened to choose. But Empedocles himself remained in the place where he had been sitting. But when day broke, and they arose, he alone was not found. And when he was sought for, and the servants were examined and said that they did not know, one of them said that at midnight he had heard a loud voice calling Empedocles; and that then he himself rose up and saw a great light from heaven, but nothing else. And as they were all amazed at what had taken place, Pausanias descended and sent some people to look for him; but afterwards he was commanded not to busy himself about the matter, as he was informed that what had happened was deserving of thankfulness, and that they behooved to sacrifice to Empedocles as to one who had become a God.
Hermippus says also that a woman of the name of Panthea, a native of Agrigentum, who had been given over by the physicians, was cured by him, and that it was on this account that he celebrated a sacrifice; and that the guests invited were about eighty in number. But Hippobotus says that he rose up and went away as if he were going to mount Etna; and that when he arrived at the crater of fire he leaped in and disappeared, wishing to establish a belief that he had become a God. But afterwards the truth was detected by one of his slippers having been dropped. For he used to wear slippers with brazen soles. Pausanias, however, contradicts this statement.
But Diodorus of Ephesus, writing about Anaximander, says that Empedocles imitated him: indulging in a tragic sort of pride, and wearing magnificent apparel. And when a pestilence attacked the people of Selinus, by reason of the bad smells arising from the adjacent river, so that the men died and the women bore dead children, Empedocles contrived a plan, and brought into the same channel two other rivers at his own expense; and so, by mixing their waters with that of the other river, he sweetened the stream. And as the pestilence was removed in this way, when the people of Selinus were on one occasion holding a festival on the bank of the river, Empedocles appeared among them; and they, rising up, offered him adoration and prayed to him as to a God. And he, wishing to confirm this idea which they had adopted of him, leaped into the fire.
But Timaeus contradicts all these stories; saying expressly that he departed into Peloponnesus and never returned at all, on which account the manner of his death is uncertain. And he especially denies the tale of Heraclides in his fourth book; for he says that Pisianax was a Syracusan, and had no field in the district of Agrigentum; but that Pausanias erected a monument in honor of his friend, since such a report had got about concerning him; and, as he was a rich man, made it a statue and little chapel, as one might erect to a God. “How then,” adds Timaeus, “could he have leaped into a crater, of which, though they were in the neighborhood, he had never made any mention? He died then in Peloponnesus; and there is nothing extraordinary in there being no tomb of his to be seen, for there are many other men who have no tomb visible.” These are the words of Timaeus; and he adds further: “But Heraclides is altogether a man fond of strange stories, and one who would assert that a man had fallen from the moon.”
Hippobotus says that there was a clothed statue of Empedocles which lay formerly in Agrigentum, but which was afterwards placed in front of the Senate House of the Romans divested of its clothing, as the Romans had carried it off and erected it there. And there are traces of some inscriptions or reliefs still discernible on it.
Neanthes of Cyzicus, who also wrote about the Pythagoreans, says that when Meton was dead, the seeds of tyrannical power began to appear; and that then Empedocles persuaded the Agrigentines to desist from their factious disputes, and to establish political equality. And besides, as there were many of the female citizens destitute of dowry, he portioned them out of his own private fortune. And relying on these actions of his, he assumed a purple robe and wore a golden circlet on his hand, as Phavorinus relates in the first book of his Commentaries. He also wore slippers with brazen soles, and a Delphian garland. His hair was let grow very long, and he had boys to follow him; and he himself always preserved a solemn countenance, and a uniformly grave deportment. And he marched about in such style, that he seemed to all the citizens, who met him and who admired his deportment, to exhibit a sort of likeness to kingly power. And afterwards, it happened that as on the occasion of some festival he was going in a chariot to Messene, he was upset and broke his thigh; and he was taken ill in consequence, and so died, at the age of seventy-seven. And his tomb is in Megara.
But as to his age, Aristotle differs from this account of Neanthes; for he asserts that he died at sixty years of age; others again say that he was a hundred and nine when he died. He flourished about the eighty-fourth olympiad. Demetrius, of Troezen, in his book against the Sophists, reports that, as the lines of Homer say:
He now, self-murdered, from a beam depends, And his mad soul to blackest hell descends.
But in the letter of Telauges, which has been mentioned before, it is said that he slipped down through old age, and fell into the sea, and so died.
And this is enough to say about his death.
There is also a jesting epigram of ours upon him, in our collection of Poems in all Metres, which runs thus:
You too, Empedocles, essayed to purge Your body in the rapid flames, and drank The liquid fire from the restless crater; I say not that you threw yourself at once Into the stream of Etna’s fiery flood. But seeking to conceal yourself you fell, And so you met with unintended death.
And another:
’Tis said the wise Empedocles did fall Out of his chariot, and so broke his thigh: But if he leapt into the flames of Etna, How could his tomb be shown in Megara?