Vitae philosophorum

With this Timaeus agrees, at the same time giving the reason why Empedocles favoured democracy, namely, that, having been invited to dine with one of the magistrates, when the dinner had gone on some time and no wine was put on the table, though the other guests kept quiet, he, becoming indignant, ordered wine to be brought. Then the host confessed that he was waiting for the servant of the senate to appear. When he came he was made master of the revels, clearly by the arrangement of the host, whose design of making himself tyrant was but thinly veiled, for he ordered the guests either to drink wine or have it poured over their heads. For the time being Empedocles was reduced to silence; the next day he impeached both of them, the host and the master of the revels, and secured their condemnation and execution. This, then, was the beginning of his political career.

Again, when Acron the physician asked the council for a site on which to build a monument to his father, who had been eminent among physicians, Empedocles came forward and forbade it in a speech where he enlarged upon equality and in particular put the following question: But what inscription shall we put upon it? Shall it be this?

Acron the eminent physician of Agrigentum, son of Acros, is buried beneath the steep eminence of his most eminent native city?[*](Anth. Plan. v. 4.)

Is laid in an exalted tomb on a most exalted peak.

Subsequently Empedocles broke up the assembly of the Thousand three years after it had been set up, which proves not only that he was wealthy but that he favoured the popular cause. At all events Timaeus in his eleventh and twelfth books (for he mentions him more than once) states that he seems to have held opposite views when in public life and when writing poetry.[*](This emphasis on the political leanings of Empedocles, backed by the authority of Timaeus, looks strange after the anecdote, also from Timaeus, of §§ 64, 65, nor is it clear that the attack on the close oligarchical corporation of the Thousand really took place at a later date (ὕστερον). That D. L. is working in two passages of Timaeus, in the second of which the first is not pre-supposed, is an obvious suggestion.) In some passages one may see that he is boastful and selfish. At any rate these are his words:[*](Fr. 112. 4 D.)

All hail! I go about among you an immortal god, no more a mortal, etc.

Subsequently, however, when Agrigentum came to regret him, the descendants of his personal enemies opposed his return home; and this was why he went to Peloponnesus, where he died. Nor did Timon let even him alone, but fastens upon him in these words:[*](Fr. 42 D.)

Empedocles, too, mouthing tawdry verses; to all that had independent force, he gave a separate existence; and the principles he chose need others to explain them.

As to his death different accounts are given.

Then, after the feast, the remainder of the company dispersed and retired to rest, some under the trees in the adjoining field, others wherever they chose, while Empedocles himself remained on the spot where he had reclined at table. At daybreak all got up, and he was the only one missing. A search was made, and they questioned the servants, who said they did not know where he was. Thereupon someone said that in the middle of the night he heard an exceedingly loud voice calling Empedocles. Then he got up and beheld a light in the heavens and a glitter of lamps, but nothing else. His hearers were amazed at what had occurred, and Pausanias came down and sent people to search for him. But later he bade them take no further trouble, for things beyond expectation had happened to him, and it was their duty to sacrifice to him since he was now a god.