(The current Appendix is a part online of the article by Picot & Berg, "Lions and promoi", article published in Phronesis 2015, 60/4: see PDF you can download at the bottom of the page https://sites.google.com/site/empedoclesacragas/Home. Thanks to Brill Journals, to Brill on line, and specially Phronesis, http://booksandjournals.brillonline.com/content/journals/15685284/60/4 - 24/09/2015.)
Appendix: Translations of, and Comments on, fr. 146
This appendix offers an overview of translations (often bearing an interpretation) of fr. 146, together with comments on the same fragment, without excluding any commentator a priori (68 authors), but also without claiming to present an exhaustive list; its purpose is to facilitate evaluation of positions taken with regard to various issues.
Symbols are associated with the name of each commentator to signify his or her position(s), as follows:
O : translation of promos in accord with Homeric usage. Exx.: battle chief, chief armed for front-line combat, champion au combat, capitano, Führer im Vorkampf, Held
o : favoring a peaceful meaning for promos, as opposed to the Homeric sense. Exx.: leader, political leader, statesman, king, prince, political chief, outstanding man, roi, prince, chef de cité, guide des hommes, dirigeant, duce, rettore del governo, personaggio eminente, principe, signore, Fürst, König, Staatsmann, dirigente, vůdce, dux, praeses, magistratus
= : Neutral translation that could support either a peaceful or a Homeric interpretation. Exx.: chief, chef, conducteur d’hommes, capo.
▲ : idealized understanding of the four human types, who are seen as purified in accordance with the Empedoclean ethic, and/or as types of Empedocles himself, and/or as the sages envisioned by Clement of Alexandria.
³ : critical understanding of the four human types.
1. Sturz F.W. (1805) o ▲
Empedocles Agrigentinus, Leipzig: Göschen, 1805.
P. 664:
Vers. 408. πρόμοι, qui alias sunt i. q. πρόμαχοι, antesignani, h. l. significant omnino duces, praesides, magistratus.
P. 460-461:
[Theodoret cite le fr. 146 = 407-409 Sturz] Rectius Clemens Alexandrinus de sapien-tium tantum animis haec verba intelligit: φησὶ δὲ, inquiens, καὶ ὁ Ἐμπεδοκλῆς, τῶν σοφῶν τὰς φυγὰς θεοὺς γίνεσθαι, ὧδέ πως γράφων · [fr. 146 = 407-409 Sturz]
2. Scinà D. (1813) O
Memorie sulla vita e filosofia d’Empedocle Gergentino, II, Palermo: Stamperia Reale, 1813
P. 259:
I vati infine, ed i cantor degl’inni
I medici, ed i forti capitani,
Che de’ terrestri uomini son guida
Ivi rinascon Dii d’onor prestanti.
3. Lommatzsch B.H.C. (1830) O
Die Weisheit des Empedocles nach ihren Quellen und deren Auslegung, Berlin: G. Reimer, 1830.
P. 7-8:
[…] daher auch wenn ich die Menschen nach ihrer allgemein menschlichen Staffelfolge von oben her aufstellen und für den Seher und Dichter ihre rechte Naturstellung angeben sollte, ich unbedingt den Seher neben den Heroen an die Spitze der Menschheit stellen möchte, und. ihnen sich anschließend als nächste Folge aus ihnen den Weisen und den Dichter; fast so wie Empedocles selbst, nur statt des Weisen überhaupt als edlen und heilbringenden Naturweisen den Arzt setzend, in seinen Katharmen singt (V. 46 ff [= fr. 146]):
»Endlich aber auch Seher und Weihesänger und Aerzte
»So wie Fürsten des Kampfs sind da bei irdischen Menschen;
»Und von hier blühen sie wieder als Götter an Range die Besten «
Die alte hellenische Entwicklung liefert uns ein Bild dieser Ansicht. Held und Seher, Dichter und Weiser schließen sich innig an einander an und erfüllen das Ethos der Entwicklungen ihres Volks, und wenn ich auch nicht den Empedocles als Seher aufstellen wollte, obgleich vielfach dies im Alterthume von ihm gesagt und geglaubt ward, und obgleich er dies selbst in den Katharmen von sich zu behaupten scheint, indem er sagt [fr. 112.10-11] als Naturweiser schließt er sich immer jenen Altvordern der griechischen Entwicklungsperiode der Menschheit an […]
4. Karsten S. (1838) o
Empedoclis Agrigentini carminum reliquiae, de vita ejus et studiis disseruit, fragmenta explicuit, philosophiam illustravit, Amsterdam: J. Müller, 1838.
P. 275-276:
Vss. 384-386. εἰς δὲ τέλος μάντεις κτλ.) Tandem, postquam necessitatis orbem expleverint et varios mutationum gradus percurrerint, in praestantiores evebuntur naturas, ut reges, vates, cet. hinc ad Deos transeunt. Cum his rursus comparanda quae apud Platonem in Phaedr. p. 248 D, leguntur, ubi animarum lapsum in humana corpora enarrans, alias in deteriora hominum genera migrare dicit, optimas vero εἰς γονὴν ἀνδρὸς γενησομένσυ φιλοσόφου; quae his proximae, εἰς βασιλέως ἐννόμου ἢ πολεμικοῦ καὶ ἀρχικοῦ, κτλ. cf. Hermes in Stob. Ecll. Phys. 1. I. Cum postremo vs. ἔνθεν ἀναβλαστοῦσι θεοὶ — concinunt fere illa Platonis in Phaedon. p. 82 D [...] Quem locum Plato philosopho, eundem Empedocles vati adsignat.
[…] — πρόμοι vocantur hîc non solum πρόμαχοι, ut apud Homerum, sed generalim principes (βασιλεῖς, ἀρχικοί, ut Plato supra appellat); quo sensu idem vocabulum legitur in. Euripid. Iphig. Aul. 699.
5. Winnefeld H. (1862) o
Die Philosophie des Empedokles, Rastatt: W. Mayer, 1862
P. 52
Wenn die Dämonen und gefallenen Menschengeister ihre Schuld gebüsst, nehmen sie wieder die Menschengestalt an und wirken als Wahrsager, Traumdeuter und Aerzte oder erheben sich zur Würde der Könige, um dann endlich mit den Göttern sich zu verbinden […].
6. Zeller E. (1869) o ▲
Die Philosophie der Griechen, 3e édition, Leipzig: Fues’ s Verlag, 1869
P. 654:
Er setzt demnach einen seligen Urzustand voraus, dessen Schauplatz der Himmel gewesen sein muss , denn von dem Sitze der Götter, klagt er, sei er auf die Erde, in diese Höhle herabgestürzt [fr. 120], und die Rückkehr zu den Göttern wird den Frommen verheissen [fr. 146-147].
P. 655-656:
Die Besten sollen zuletzt zu der Würde von Wahrsagern, Dichtem, Aerzten und Fürsten emporsteigen, um von da aus als Götter zu den Göttern zurückzukehren. / Mit diesem Glauben steht nun bei Empedokles, neben sonstigen Reinigungen, von denen sich Spuren finden, das Verbot des Fleischgenusses und des Tödtens von Thieren in Verbindung.
7. Symonds J.A. (1873) = ▲
Studies of the Greek Poets, London: Smith, Elder & Co, 1873
P. 40-41:
[…] he [= Empedocles] held the belief that all living souls had once been demons or divine spirits, who had lost their heavenly birthright for some crime of impurity or violence, and yet were able to restore themselves to pristine splendor by the rigorous exercise of abstinence and expiatory rites. These rites he thought he had discovered. He had prayed and fasted; he had held communion with Phoebus the purifier, and received the special favor of that god, by being made a master in the arts of song and magic and healing and priestcraft. […] Of the noblest souls he says:
"Among beasts they become lions dwelling in caverns of the earth upon the hills, and laurels among leafy trees, . . . and at last prophets and bards and physicians and chiefs among the men of earth, from whence they rise to be gods supreme in honor ....
8. Baltzer E. (1879) O
Empedocles: Eine Studie zur Philosophie der Griechen, Leipzig: Oscar Eigendorf, 1879.
P. 72:
Endlich aber entstehn dem sterblichen Menschengeschlechte
Seher und Sänger und Aerzt' und Helden als Führer im Vorkampf,
Und aus ihnen sodann erblühn die gepriesenen Götter, […]
9. Bouché-Leclercq A. (1879) o ▲
Histoire de la divination dans l’Antiquité, I, Paris: E. Leroux, 1879
P. 32:
[…] Empédocle, qui se donnait, lui aussi [après Pythagore], pour un révélateur et comme un lieutenant d'Apollon. Philosophe dans ses théories cosmogoniques, Empédocle fondait sa morale sur la révélation. Il admettait donc la possibilité et même la réalité d'un commerce intellectuel entre l'âme et Dieu. Il restreignait seulement ce privilège aux âmes d'élite qui n'ont plus à parcourir, pour arriver à la perfection, que quatre étapes ainsi échelonnées : la condition de devin, celle de poète, puis de médecin, enfin de prince. Le devin jouit simplement de la révélation ordinaire, encore mêlée d'obscurités et de conjectures ; le poète y joint l'expression inspirée ; le médecin l'applique à la domination des forces naturelles ; le prince, au gouvernement des volontés. Empédocle, qui était tout cela à la fois, pouvait bien se croire arrivé à la perfection, c'est-à-dire à l'état de dieu.
10. Rohde E. (1894, 1921) o ▲
Traduction anglaise de W.B. Hillis, en 1925, sur la base de la 8e édition de Psyche, (parue en 1921)
P. 381-382:
When as teacher of the means that bring salvation, he [= Empedokles] tells how more gracious forms and conditions of life may be obtained in the series of births, till at last complete release from rebirth is achieved Empedokles follows in the footsteps of the purification-priests and theologi of old. It is a matter of keeping the daimon within us free from the pollutions that bind it fast to the earthly life. To this end the methods of religious purification are most efficacious; Empedokles respects them quite as much as did the old Kathartai. It is necessary to keep the internal daimon far removed from every kind of " sin ", more particularly from the drinking of blood and the eating of meat which must necessarily involve the murder of kinsmen daimones which are dwelling in the slaughtered beasts. By purification and asceticism (which here again dispenses with a positive form of morality aimed at reforming the man) a gradual process to purer and better births is achieved ; in the end the persons thus reborn in a purified condition become seers, poets, doctors, and are the leaders of mankind (note). Finally, when they have emerged superior even to these highest steps of earthly life, they return to the other immortals, and become themselves gods released from human misery, escaping death, and now indestructible. Empedokles regards himself as one who has reached the last stage, and points out to others the way up to it.
Important note:
Fr. 146 (457 Mullach) πρόμοι being used probably with intention as a vague term: regal power would hardly have seemed to possess special merit to the democratically minded Emp. He hardly knew it in any form but the tyrannis and to this he showed himself an energetic opponent (even though the violent language of Timaeus, the enemy of tyrants, is not to be taken quite literally). He himself was offered royal power, but he refused it with contempt as one who was πάσης ἀρχῆς ἀλλότριος: Xanthos and Arist. ap. D.L. viii, 63; Vors. 196, 10. He might all the same (and rightly) regard himself in political matters, too, as one of the πρόμοι; it is plain that in the enumeration of those who were εἰς τέλος born as μάντεις τε καὶ ὑμνοπόλοι καὶ ἰητροί, καὶ πρόμοι ἀνθρώποισιν ἐπιχθονίοισι πέλονται, and were never to be born again, he includes himself especially, and, in fact, takes himself as the model of this last and highest stage upon earth. He himself was all these things simultaneously.
[The German text of the 8th edition (1921) is the one of the 1st edition (1894).]
11. Fairbanks A. (1898) o
The First Philosophers of Greece, London: Kegan Paul, Trench, Trübner, 1898
P. 213:
But at last are they prophets and hymn-writers and physicians and chieftains among men dwelling on the earth; and from this they grow to be gods, receiving the greatest honours, sharing the same hearth with the other immortals, their table companions, free from human woes, beyond the power of death and harm.
12. Bodrero E. (1904) o
Il principio fondamentale del sistema di Empedocle, Roma: E. Loescher, 1904
P. 161:
Ora le anime purificate, come emerge dai versi 457-461 [= fr. 146-147], sono quelle dei profeti, dei poeti, dei medici e dei sovrani, si che non è forse imprudente il supporre che queste anime si ricongiungano nell'intenzione del poeta, alle divinità più affini (come per esempio ad Apollo, ad Asclepio ecc.) della credenza popolare, le quali avrebbero cosi un'esistenza pari a quella delle divinità elementari e dinamiche.
13. Diès A. (1906, 1909) = ▲
« L’évolution de la théologie dans les philosophes grecs III. D’Empédocle à Socrate », Revue d’histoire et de littérature religieuses, XI, 1906, p. 320-352
P. 329:
Ainsi, l'inexorable métempsychose emprisonne l'âme jusque dans les plantes et l'homme peut devenir ou lion qui dort dans la montagne ou laurier au beau feuillage. La vie des animaux sera donc sacrée au disciple d'Empédocle ; il reviendra volontairement à cet âge heureux où toute créature était douce et familière à l'homme, où ne régnaient pas les dieux de la guerre et du sang, […] L'homme ne s'exposera plus à participer aux œuvres de haine et à répandre un sang qui vraiment est le sien. A cette condition, il pourra, délivrant peu à peu son âme de l'iniquité, remonter l'échelle des naissances. A la fin de cette ascension, il deviendra devin, poète, médecin, chef des hommes sur la terre. Plus haut encore le place l'ultime métamorphose : dieu riche en honneurs, il viendra s'asseoir à la table des autres dieux […]
Le Cycle mystique, Paris : F. Alcan, 1909
P. 87:
Fr. 144. Le but de l'expiation est de se délivrer de l'iniquité (νηστεῦσαι κακότητος). Le fr. 146 décrit les derniers degrés de l'ascension (ἔνθεν ἀναβλαστοῦσι θεοὶ τιμῆισι φέριστοι).
P. 94:
Le poète est un de ces démons tombés. Mais il sait que, à son errance, il y a un terme possible : par la série des purifications, il remontera progressivement jusqu'au rang « des dieux riches en honneurs » et prendra part à leurs banquets bienheureux [fr. 146 et 147].
14. Nestle W. (1908) o ▲
Die Vorsokratiker in Auswahl übersetz und herausgegeben, von Wilhelm. Nestle, Iéna: E. Diederichs, 1908,
P. 44:
Empedokles selbst ist jetzt auf der höchsten irdischen Stufe der Seher, Sänger, Ärzte und Fürsten angelangt und, wenn er das „Kleid des Fleisches" abgestreift hat, wird er wieder zur Seligkeit der andern Unsterblichen eingehen (fr. 57 — 69 [fr. 69 Nestle = fr. 146-147 Diels]).
15. Bignone E. (1916) o ▲
Empedocle: studio critico, Torino: Fratelli Bocca, 1916
P. 83:
l'uomo per Empedocle non si salva per umiltà, ma per giustizia e saggezza; egli trasumana perchè nell'animo e nel pensiero è dritto e puro (1).
(1) = Fr. 129; 135; 146.
p. 509:
[Fr. 146] V. 2. Dato il carattere democratico di Empedocle, πρόμος probabilmente non significa " principe „ , in senso dinastico, ma, come altrove, duce, rettore del governo, cioè uomini atti alle magistrature. Del resto πρόμος nel senso più antico, significava colui che è nella prima fila di battaglia (= πρόμαχος).
16. Diels H. (1922, also 1906, 1912) o
Die Fragmente der Vorsokratiker, Berlin: Weidmann, 1922
P. 278
Zuletzt werden sie zu Sehern, Sängern, Ärzten und Fürsten unter den irdischen Menschen und wachsen hieraus empor zu Göttern, an Ehren reichsten.
17. Rostagni A. (1924) o ▲
Il verbo di Pitagora, Torino: 1924. Reimpr. 2005 (new pagination)
P. 129:
Gli aspetti si succedono agli aspetti, i corpi ai corpi, secondo l’ordine dettato dalla volontà inessibile e sagace del Fato: il quale quelle anime ha mandate quaggiù a scontare una colpa, e quindi intende che a poco a poco esse possano compiere la loro purificazione risalendo dalle forme più basse della materia alle più elevate. Nello stadio vegetale sono varî i gradi che si attraversano prima di arrivare a quello nobilissimo dell’alloro; nello stadio delle bestie il grado supremo e rappresentato dal leone:
Fra le bestie, leoni al più diventano, con letto sui monti da dormire per terra; allori fra gli alberi dalle belle chiome.
E quando finalmente si è entrati nello stadio dell’umanità, allora, per toccare il culmine, bisogna nascere indovini, o poeti, o medici, o uomini saggi in generale:
Alla fine nascon profeti e cantori e medici, e primeggiano fra gli uomini qui sulla terra: donde poi rigermogliano Dei, i più eccelsi di grado.
P. 147:
[note] Fr. 146. Al v. 2 intendo πρόμοι in senso più generico che «duci» ο «rettori di popolo», come di solito s'interpreta sulla scorta del ROHDE Psiche II p. 176 n. 2.
18. Wilamowitz-Moellendorff U. von (1929) o
“Die Katharmoi des Empedokles”, Sitzungsberichte der preussischen Akademie der Wissenschaften zu Berlin, 27, 1929, 626-661
P. 660:
Eine Seelenwanderung tritt hinzu, über die Pindar nur zu wenig sagt. λυσίπονοι τελεταί (Fr. 129, 9 von mehreren glücklich hergestellt) bewirken wohl nicht diese Erhebung unter die Heroen, sondern nur den Eingang in einen Ort der Seligkeit, dem der Ort der Strafe entspricht. Aber 133 [Pindar, fr. 133] hören wir, daß Persephone manchen eine alte Schuld vergibt; die werden neun Jahre darauf als Könige oder athletische Sieger oder Weise (Dichter) wiedergeboren, offenbar um dann in das Heroentum einzugehen. Das berührt sich ganz nahe mit Empedokles 146, wo Seher, Dichter, Ärzte, Fürsten zu Göttern werden.
19. Delatte A. (1934) o ▲
« Les conceptions de l'enthousiasme chez les philosophes présocratiques », L’Antiquité classique, 3, fasc. 1, 1934, p. 5-79
P. 23-24:
Ayant pris conscience de son origine et de sa destinée, s'étant purifié des souillures du corps par des observances, des abstinences, des expiations, il [= un génie (δαίμων) qui habite en l‘homme] parviendra à se libérer de la chaîne fatale, en passant par une série de réincarnations de plus en plus élevées en dignité : « En dernier lieu, lit-on dans un fragment [= fr. 146], ils apparaissent parmi les hommes terrestres dans les conditions de devins, de poètes, de médecins, de conducteurs d'hommes, d'où ils s'élèvent au rang de dieux d'honneurs ». Les quatre états de vie mentionnés dans ces vers sont précisément ceux dans lesquels Empédocle passa son existence terrestre.
20. Freeman K. (1946) o ▲
The Pre-Socratic Philosophers. A Companion to Diels, Fragmente der Vorsokratiker, Oxford: Blackwell, 1946
P. 202:
If they [= sins of eating flesh] have been committed, one must confess them and repent, washing the hands in water from five springs, and fasting. Those who keep themselves pure throughout shall become prophets, singers, physicians and princes while still on earth, and after that shall resume their lost divinity.
21. Kranz W. (1949) o
Empedokles, Zürich: Artemis, 1949
P. 27:
Also zugleich Arzt und Prophet war Empedokles, und «Seher und Dichter und Arzt» – gerade das, was er selbst war – stellen ihm die höchste Stufe der Menschheit dar (Fragm. 18 [= fr. 146-147]). Die beiden hier verwendeten Begriffe iatros «Heilender» und mantis «Seher» galten alter Anschauung als verwandt; Aischylos [= Eumenides 62, Suppliant Maidens 263], des Empedokles weit älterer Zeitgenosse, hat sogar, um das seherisch-heilende Wesen Apollons oder ein andermal seines Sohnes, des mythischen Arztes und Landesreinigers Apis, zu bezeichnen, aus beiden Worten eins gebildet: iatromantis «Seherarzt».
P. 32:
Und zwar wird eine genau bestimmte Reihenfolge der möglichen Vervollkommnung angenommen, so daß die höchste Stufe in der Pflanzenwelt der heilige Lorbeer (Fragm. 17 [= fr. 127]), in der Tierwelt der Löwe (ebenda), in der Menschenwelt «Seher, Sänger, Ärzte und Fürsten» (Fragm. 18 [= fr. 146-147]) darstellen.
22. Kranz W. (1951, also 1934) o
(H. Diels), Die Fragmente der Vorsokratiker, Berlin: 1951
P. 370:
Zuletzt aber werden sie Seher und Sänger und Ärzte und Fürsten den irdischen Menschen, woraus sie emporwachsen als Götter, an Ehren reichste,
23. Zafiropulo J. (1953) o ▲
Empédocle d’Agrigente, Paris: Les Belles Lettres, 1953
P. 118-119:
Ces démons ainsi déchus des honneurs et ainsi tombés des sommets de la félicité parmi les hommes constituaient les âmes individuelles qui expiaient leurs fautes en ces lieux auxquels ils n'étaient pas habitués. Après de multiples incarnations passant par les plantes, les animaux [note : fr. 127], les formes humaines [note : fr. 146.1-2], ils peuvent, s'ils se purifient convenablement, renaître parmi les Dieux [note : fr. 146.3] et échapper ainsi aux misères qui assaillent l'humanité.
P. 304:
Mais enfin ce sont des prophètes, des chantres, des médecins
Ou des princes qu’ils deviennent pour les hommes habitant cette terre,
Et de là ils deviennent comme Dieux, en honneurs les plus riches.
24. Raven J. (1957) o ▲
In: G.S. Kirk – J. Raven, The Presocratic Philosophers, Cambridge: Cambridge University Press, 1957
P. 355:
The fourth stage in the soul's cycle consists, as we should expect, in the return to primal innocence and bliss; it is obviously in fact, from the point of view of fallen man, the most vital stage of all. The return is accomplished by the gradual ascent, with which these passages are concerned, up the scale of lives. 475 [fr. 127], according to Aelian who preserves it, is concerned with the highest incarnations next, that is, to man in the animal and vegetable kingdoms; while 476 [fr. 117], tells us that Empedocles himself had once sunk so low in the scale as to become a bush. The top rung of the scale is found in 477 [frr. 146 and 147], namely 'prophets, bards, doctors and princes' and Empedocles himself was all of these. Having climbed so far, he is at last on the eve of escape from the cycle and will be reincarnated no more.
25. Guthrie W.K.C. (1965) o ▲
A History of Greek Philosophy, Vol. II, The presocratic tradition from Parmenides to Democritus, Cambridge/ London/ New York: Cambridge University Press 1965
P. 227:
Plato in the Phaedrus (244a) speaks of 'the greatest of blessings coming to men by mania', and of this good mania he distinguishes three recognized kinds: that of prophets, healers and poets. All three were exemplified in Empedocles himself, a condition which he attributed to the high degree of purification that his soul had attained. (Cf. fr. 146, pp. 250 f. below.) All men have inherited a load of impurity—they are 'distraught with grievous wickedness' (fr. 145)—but by following the precepts of the Purifications they can shake it off and reach the exalted state which culminates in apotheosis.
P. 247:
Most prominent among the gifts that Empedocles has to offer are healing and prophecy, and from fr. 146 we learn that prophets and physicians are among those who have won through to their last incarnation and are ready to join the gods.
P. 250:
There is a hierarchy of lives, men being a higher form than animals, animals than plants. […] Within mankind the distinction persists, and those souls that have won their way to the threshold of apotheosis are incarnated in the highest forms of humanity (frr. 146-7):
At the end they become prophets, bards, physicians, and princes among men on earth. Thence they arise as gods highest in honour, sharing hearth and table with the other immortals, free from human sorrows, unwearied.
P. 253:
In frr. 146-7 he [= Empedocles] describes the purified souls in their last incarnation as the highest forms of humanity, ' whence they arise as gods, highest in honour, sharing hearth and table with the other immortals'. Just so the exiled gods in Hesiod return to the banquets of the immortal gods.
26. Vernant J.-P. (1965) = ▲
Mythe et Pensée chez les Grecs : études de psychologie historique, I, Paris: Maspero, 1965
P. 93-94:
Pour Empédocle, les âmes qui se sont souillées par le sang ou le parjure « errent en bannis pendant trois fois dix mille saisons loin des Bienheureux et épousent en naissant à travers le cycle des âges toutes les formes des créatures mortelles... ». Au terme de ce périple d'expiation elles s'incarnent dans des hommes dont le savoir et la fonction font des personnages « démoniques » ; « Les voici enfin devins, poètes, médecins et conducteurs d’hommes sur la terre. Puis ils renaissent au rang des dieux..., partagent la demeure des autres immortels, libres des inquiétudes humaines, échappant au destin et à la destruction ». Devin, poète, médecin, conducteur d'hommes, le mage Empédocle l'est tout ensemble. Aussi se présente-il, lui-même en θεῖος ἀνήρ, déjà libéré de la condition mortelle : « Je suis délivré à jamais de la mort, dieu immortel que tous vénèrent... ».
27. Brun J. (1966) =
Empédocle ou le philosophe de l’Amour et de la Haine, Seghers, 1966
P. 109:
Mais si Empédocle se donne pour un démon exilé sur la terre, il n’en affirme pas moins que les démons déchus deviennent :
devins, rhapsodes, médecins
Ou chefs, parmi les hommes qui habitent la terre,
Et de là, ils renaissent comme dieux chargés d’honneurs (fgt 146).
P. 193:
(Fgt 146) Et finalement ils deviennent devins (μάντεις) note,
rhapsodes, médecins,
Ou chefs, parmi les hommes qui habitent la terre,
[…]
[Note:] Sur les « devins », cf. E. Rohde, Psyché, p. 320, note3.
[Rohde: (…) Les μάντεις sont aussi des prêtres sacrificateurs, là surtout où sont liées au sacrifice une mantique et une consultation de la volonté des dieux encore tout à fait inconnues à Homère. Eurip. Héraclid. 401, 819 ; Phoen. 1255 sq. et en beaucoup d’autres passages. Hermann, Gottesdienstl. Alterth. 33, 9.]
28. Biès J. (1968) o ▲
« Empédocle et l'Orient », Bulletin de l'Association Guillaume Budé, n°27, 4, 1968, p. 365-403
P. 387-388:
Certes, aux âmes supérieures qui « savent », que ne retiennent plus les attraits du multiple, et qui ont réussi à rejoindre le Centre, — hymnodes, devins, médecins, chefs de cité (frgt 146), — est réservé de participer au banquet des dieux, en cette « Demeure de la Béatitude » où est réalisé le Soi ; où, selon les données de la mythologie, l'ambroisie coule à flots, comme le soma védique (frgt 147) 4. Mais quant aux autres, qui ne peuvent que « croire » et qui n'ont point encore atteint la délivrance suprême, il leur convient de suivre avec persévérance les préceptes qu'énonce pour eux le sage sicilien.
29. Giannantoni G. (1969) o
In: I Presocratici. Testimonianze e frammenti, Bari: Laterza, 1969
P. 419:
Al fine indovini, poeti e medici
e principi diventano fra gli uomini che popolano la terra,
donde rigermogliano dèi, massimi per onore.
30. Zuntz G. (1971) o ▲
Persephone, Oxford: Clarendon Press, 1971
P. 234:
The summit—which Empedokles feels he has attained—is in the realization of perfected humanity. As he defined and lived it, as Pindar [fr. 133 Snell] and even the late Hermetist delineate it [KoreKosmou, fr. xxiii NockFestugière], and even in Plato's ironical perversion [Phaedr. 248 d ff.], it bears essentially Apollonian features: healers and seers, leaders of men and founders of cities, poets and musicians—all of them upholders of purity—the perfection of their striving is embodied in the Delphic god; add that dolphin and laurel (though not snake and eagle) are sacred to him.
31. Cleve F.M. (1973) o
The Giants of Pre-Sophistic Greek Philosophy: an attempt to reconstruct their thoughts II, The Hague: Martinus Nijhoff, 19733
P. 391:
And now he [= Empedocles] wants to awaken those others who likewise are already close to their liberation, close to their becoming "seers and bards and physicians and princes and, finally, gods" (cf. fr. 146). He, Empedocles, is the one who walketh at the head, the awakener who now announceth what will come to pass, he, the first servant of Philotes […]
32. Van der Ben N. (1975) o
The Proem of Empedocles’ Peri physios: towards a new edition of all the fragments, thirty-one fragments edited by N. van der Ben, Amsterdam: B.R. Grüner, 1975
P. 111:
And in the end they become soothsayers, poets, doctors, and leaders among men on earth, from which class they spring as gods, superior in worth and honours.
P. 164:
πολυστέφανος Μεγιστώ may perhaps be taken to refer to the idea of full - grown man at his greatest , to man having reached complete realization of his human capacities, particularly, we may presume, as a prophet, a poet, a physician, or a political leader, cf. fr. 30 (146 DK.) One was rewarded with honorary wreath s and crowns for all kinds of great deeds and services in the Greek world.
P. 223:
πρόμοι: this is a typically Epic word, in Homer it being always equivalent to πρόμαχοι, which bloody profession of course is out of the question here. The word must denote '(political) leaders, statesmen' in general.
33. Lambridis H. (1976) o ▲
Empedocles: A Philosophical Investigation. Alabama: University of Alabama Press, 1976
P. 17:
In the Purifications, he states that such men:
In the end become seers and composers of hymns, physicians and leaders of men on earth; from these states they sprout up again as gods immortal, honored above all.
(DK, 31B fr. 146)
We shall notice, on studying his work more closely, that Empedocles claimed all these qualities for himself.
P. 121:
After the "souls" have gone through all transmigrations—"bush and bird and mute fish"—and after they have expiated their sins by being thrown from one element to another (each of them spewing the souls out with loathing) those few destined to rise to the highest degree of perfection become "seers, composers of hymns, physicians and leaders of men on this earth; from which they sprout again as gods immortal honored above all," (DK, 3 IB fr. 146) […] Note that the arts practiced by those perfected human beings are all Empedocles' arts.
P. 129-130:
The superior spirits, after going through all forms of living beings, after expiating their sins by much suffering and becoming conscious of the justice of their punishment, reach at last a pinnacle in human life. […] These few, rare men: [= fr. 146]
34. Wright M.R. (1981) o ▲
Empedocles: The extant fragments, New Haven/ London, 1981
P. 10:
In a well-known fragment, doctors are set with prophets, minstrels, and leaders as belonging to the highest stage of human life; it is probable that Empedocles considered the four careers to be united in himself. Obviously he would be ύμνοπόλος and πρόμος, and he claims that in the towns people flocked to him in thousands, expecting of him both prophecies and cures.
P. 291:
It is probable that E. supposed all four types of life to be united in himself.
πρόμοι: not the Homeric πρόμαχοι but the statesman and leader in peace; on E.'s political leadership see chap. 1 [p. 10 above].
35. Schofield M. (1983) o ▲
In: G.S. Kirk – J. Raven – M. Schofield, The Presocratic Philosophers, Cambridge University Press, 1983
P. 317:
409 [=fr. 146 and 147] But at the end they come among men on earth as prophets, bards, doctors and princes; and thence they arise as gods highest in honour […] These lines [408 = fr. 127, 409 = fr. 146 and 147] probably derive from a passage in which Empedocles explained how in each successive life a daimon might ascend through ever higher realms of creations (plants, beasts, man), undergo the best form of incarnation possible within each, and finally regain his original status as a god. It is often and plausibly supposed that Empedocles believed the Apolline vocations specified in 409 were all united in his own person.
36. Alt K. (1987) o ▲
« Einige Fragen zu den 'Katharmoi' des Empedokles », Hermes, 115, No. 4, 1987, p. 385-411
P. 403-404
Hier soll zunächst die Frage nach der Bewertung der Inkarnationen besprochen werden, denn der Kore-Kosmou-Text bietet in dieser Hinsicht eine interessante Parallele zu Empedokles, die ZUNTZ mit Recht hervorgehoben hat. Sie betrifft die höchsten menschlichen Lebensformen, von denen aus der Übergang ins Göttliche erfolgt. Sind dies bei Empedokles Seher, Sänger, Ärzte, Fürsten (B 146), so nennt die hermetische Schrift gerechte Könige, echte Philosophen, Städtegründer, Gesetzgeber, wahrhaftige Seher, echte Wurzelschneider (sie dürften den Ärzten entsprechen), vorzügliche Propheten der Götter, kundige Musiker und noch einige andere. Anschließend werden auch für die verschiedenen Tiergruppen die jeweils besten Inkarnationen angeführt, nämlich bei den Vögeln die Adler, bei den Vierbeinern die Löwen (dies wie bei Empedokles Β 127), bei den Kriechtieren die Schlangen (δράκοντες) und bei den »schwimmenden« Tieren die Delphine89. Das Wichtigste bei dieser Wertung ist nun die Begründung, die der Autor hinzufügt; dabei dominiert der Gedanke des Gerechten, Wahren, Echten, allgemein des edlen Verhaltens, und sogar Anklänge an die Unsterblichkeit werden vermerkt. So heißen die Könige δίκαιοι, die Philosophen γνήσιοι, die Seher άληθεΐς, aber auch die Adler sind gerecht, denn sie fressen nicht ihresgleichen, die Löwen werden nicht müde und legen sich nicht nieder, was an die »unsterbliche Natur« gemahnt, die Schlangen sind langlebig und erneuern im Alter ihre Jugend, wie es die Natur der Götter sei, und die Delphine retten Schiffbrüchige.
37. Ruocco E. (1987) = ▲
« Daimon, Sphairos, Ananke. Psicologia e teologia in Empedocle », in: Forme del sapere nei presocratici, ed. A. Capizzi - G. Casertano, Roma: Edizioni dell’ Ateneo, 1987, p. 187-221
P. 197:
B 146, in particolare, è molto importante: al termine della loro catabasi purificatoria, i daimones –– ci dice Empedocle ––, si incarnano, finalmente mondi della loro colpa, in figure umane che evidentemente stanno al vertice del livello di dignità cui l'uomo può assurgere durante la sua esistenza terrena. Essi diventano « indovini, poeti, medici e principi» –– o meglio «guide di uomini », secondo la traduzione offerta da Vernant del sostantivo prómos usato da Empedocle –-, liberandosi in ultimo di quel «rivestimento ad essi ignoto di carni » e riacquistando quello status di originaria divinità del quale erano stati privati dopo la loro caduta. [...]
Pertanto, l'aspetto caratteristicamente nuovo che la dottrina esposta in B 146 assume nel contesto della daimonologia empedodea è costituito dal fatto che le figure demoniche elencate nel frammento sono, in realtà, riunite e fuse nella stessa poliedrica personalità del «mago» Empedocle.
38. Dumont J.-P. (1988) o
Les Présocratiques, Paris: Gallimard, 1988, (Bibliothèque de la Pléiade)
P. 435
Clément d'Alexandrie.
Empédocle déclare que les âmes des sages deviennent des dieux, en écrivant ceci :
Et lorsque vient la fin, ils deviennent prophètes,
Poètes, médecins et princes sur la terre ;
Puis, de là, ils s'élèvent et deviennent des dieux
Comblés d'honneurs.
39. Inwood B. (1992) o ▲
The Poem of Empedocles, Toronto: University of Toronto Press, 1992
P. 60-61 (n. 145)
A man can influence his own lot in later lives. 135/127 and 136/146 suggest that it is possible for men to move up the ladder of plant and animal life. It is probable that this progress is determined by epistemological progress and also by moral purity.
p. 64, n.155: [fr. 146] exactly matches the lofty status Empedocles has already achieved in his own life: a prophet, poet, doctor, and political leader.
40. Jacquemard S. (1997) = ▲
Trois mystiques grecs : Orphée, Pythagore, Empédocle, Paris: Albin Michel, 1997
P. 165:
Quand il [= Empédocle] dit que ceux qui sont arrivés au terme d’une infinité d’existences deviennent devins, rhapsodes, médecins ou conducteurs d’hommes, c’est bien son propre portrait qu’il suggère.
41. Di Marco M. (1998) o ▲
Sapienza italica, studi su Senofane, Empedocle, Ippone, Roma: Edizioni Studium, 1998
P. 49-50:
Certo, la diversa condotta dei singoli doveva pur influenzare in qualche misura la successione delle reincarnazioni. Lo stesso Empedocle ce lo lascia immaginare là dove stabilisce una sorta di gerarchia tra le diverse possibilità di metensomatosi: tra le reincarnazioni nel corpo di un animale al sommo della scala v'è il leone, se si tratta di piante tra tutte eccelle l'alloro ; e, per ciò che concerne la sfera degli esseri umani, il passaggio supremo prima che il demone ritorni al regno celeste contempla la sua reincarnazione come indovino, poeta, medico ο comunque personaggio eminente.
[...]
la sanzione di fronte alla quale l'uomo si trova tangibilmente posto riguarda infatti in maniera diretta la sua esperienza su questa terra, essendo egli potenzialmente in grado di ascendere verso più nobili forme di vita se perseguirà un ideale di virtù e di purificazione; destinato invece a retrocedere e ad abbrutirsi in ensomatosi sempre più degradanti qualora si lasci irretire nel peccato.
42. Laurenti R. (1999) o
Empedocle, Naples: M. D’Auria, 1999
P. 272-273:
[Fr. 146-147)] Il brano prende in esame il continuo venire alla luce di uomini dalle funzioni diverse: quanto più alta è la funzione, tanto più è vicina agli dèi: il v. 3 [= fr. 146.3] evidenzia tale particolarità. Uomini: dèi, i soliti piani, sui quali, s'è detto, è costruita la lettera di Empedocle.
P. 284-285:
B127 precisa che le varie incarnazioni dell'anima-demone come albero, come animale, come uomo, non avvengono a caso ma in relazione alla sua condotta: quanto più pura è tale condotta tanto più il demone è vicino a dio e alla fine delle varie cadute nei corpi. Nell'ambito stesso del mondo vegetale e animale c'è una scala di incarnazioni, che culmina nel lauro per le piante, nel leone per gli animali, nei cantori, medici, prìncipi etc. per gli uomini. S'intende l'accenno all'alloro, pianta sacra ad Apollo, il dio per eccellenza, e così al leone, esaltato dall'epos e dai lirici e, infine, ai veggenti, ai medici, ai cantori, ai prìncipi tra gli uomini, in quanto tutti curano, sia pure in modi diversi, quelli che soffrono.
43. Lincoln B. (1999) ³
Theorizing Myth: Narrative, Ideology, and Scholarship, Chicago/ London: University of Chicago Press, 1999,
P. 157:
Most interesting here [= fr. 146] is the way Empedocles downgrades royal authority, which he lists fourth and for which he uses a slightly unusual term (promoi, 'chiefs' or 'princes,' rather than basileus). Moreover it is the sole incarnation he does not claim for himself, and the ancient biographic tradition tells that he rejected the kingship of Acragas when it was offered to him.
44. Bernabé A. (2001) o ▲
De Tales a Demócrito: Fragmentos Presocráticos, Madrid: Alianza Editorial, 2001
P. 202
De ellas la ascensión llega a los seres humanos, entre los que hay también gradaciones, en la cima de las cuales se hallan los augures, poetas, médicos y dirigentes (fr. 132 [= fr. 146 DK]). Es de suponer que Empédocles se consideraba a sí mismo como todo eso, por lo que entendía que se hallaba a punto de alcanzar la liberación definitiva y la unión con lo divino (de ahí que se llame «dios» en el fr. 102 [= fr. 112 DK]), que es el último escalón que puede alcanzarse.
45. Tonelli A. (2002) = ▲
Empedocle di Agrigento. Frammenti e testimonianze, Milano: Bompiani, 2002
P. 105:
Fr. 143 [= fr. 146 DK)
E alla fine diventano veggenti e poeti
e medici e capi per gli umani che abitano la terra;
e da essi germogliano dei, per onore eccellenti.
P. 128:
Fr. 143 [= fr. 146 DK). Al vertice del tragitto iniziatico, attraverso successive purificazioni e passagi di vita in vita, di forma in forma, per i sapienti si realizzano reincarnazioni privilegiate, culminanti nell’indiamento.
46. Obeyesekere G. (2002) o ▲ ³
Imagining Karma, Berkeley/ Los Angeles/ London: University of California Press 2002.
P. 227:
There is, however, one preferred form of rebirth: human. This is perhaps obvious insofar as one can only become a god if one is a human being. Thus, there is a gradation of human reincarnations, culminating in the final and most desirable rebirth “among men on earth as prophets, minstrels, physicians and leaders; and from these they arise as gods highest in honour.” And the next fragment: “With other immortals they share hearth and table, having no part in human sorrows, unwearied.” Although not explicitly stated, it is very likely that this culminating rebirth must apply to those who chose Love, abjuring bloodshed. Yet, surely, Empedocles must know that there are false prophets, bad doctors and bards, and evil princes. If so, he must refer to those who, at some point in the rebirth cycle, had made the right ethical choice. Or he must refer to those with a spiritual inclination to join followers of Empedocles who, engaging in forms of spiritual exercises or asceses, will be purified of the guilt of bloodshed. When they die they become gods and comport with other immortal beings like them, sharing their hearth and table […]
P. 230-231:
the one hope for human beings is to make the correct choice: refrain from the eating of flesh and the wanton slaughter of the sacrifice. Only then can one be born as minstrel, physician, and so forth and eventually comport with the gods.
P. 232:
Thus the souls of those who have made the right ethical choice are reborn as good people, and after death they will share board and lodging with the deities.
47. Kingsley P. (2002 - 2003) ▲
« Empedocles for the New Millennium », Ancient Philosophy 22, 2002
P. 350:
The message behind what the Pythagoreanizing writer [of the Golden verses] says is that through the practice of ritual purification his listeners will become gods themselves. If we were to argue by analogy, we would have to agree that the myth of fallen gods suffering through reincarnation only to return at last to an original state of pure divinity (cf. e.g. B 146-147) will naturally have found a place in Empedocles' Purifications.
Reality, Inverness (California): The Golden Sufi Center 2003
P. 361
The original home of the daimôn is not here on earth: quite to the contrary. The heavens are where it comes from and, Empedocles explains in no uncertain terms, are where it will eventually return when individual human beings become so purified during their final incarnations on the earth that they “spring up from there as gods”.
48. Bollack J. (2003) o ▲
Empédocle. Les Purifications, Paris: Le Seuil, 2003
P. 110:
À la fin ils deviennent devins, faiseurs d’hymnes, médecins,
Princes, chez les hommes sur la terre ; et de là
Ils fleurissent dieux, les premiers par le rang.
[…]
La transcription des vers sur la fonction des hommes de l'âge d'or d'Hésiode (Travaux, 122123) est manifeste. Les « sages », à la fin de leur existence terrestre, deviennent, vivant sur terre, les bienfaiteurs que Zeus fait des démons d'Hésiode, sans la redistribution des forces qu'il établit après coup. Les dieux-hommes sont les démons ici « pour les hommes », et ensuite ils ne sont plus que « dieux » entre eux.
P. 111:
Restent les nouveaux rois, gouvernant au service des hommes qui habitent la terre entière, et non un pays particulier seulement. Le mot de promoi dans l'Iliade était réservé aux champions de la guerre (promaques combattant hors des lignes, princes dans l’Agamemnon, v. 200 et 410) ; ici, ils sont « premiers » ès qualités savantes (non guerrières) en dehors des institutions.
49. Trépanier S. (2004) ▲
Empedocles: an interpretation, New York – London: Routledge, 2004
P. 74:
these lines have an autobiographical ring to them, for the four summits of human excellence Empedocles mentions correspond to capacities he was thought to have united in his person.
50. Laks A. (2004) ³
Le Vide et la Haine, Paris : PUF, 2004
P. 46:
Il est difficile, dans l'état fragmentaire de notre information, de préciser la relation existant entre le processus de purification et la série des métensomatoses que les démons sont amenés à subir. Les divinités se réincarnent-elles, selon leur degré de purification, en devins et en poètes, plutôt qu'en potiers ou paysans, en laurier et en lion, plutôt qu'en conque ou olivier ? Existe-t-il, entre l'humain et le reste du monde animé (animal et végétal), une hiérarchie du type de celle dont le Phèdre fournit l'exemple ? Nous ne sommes pas en mesure de l'affirmer. Rien n'exclut qu'Empédocle ait été plus calviniste que Platon, même si l'on est tenté d'admettre que la règle de vie, dressée contre la souillure primitive, recevait sa récompense.
P. 47:
Il n'est pas plus aisé de préciser la relation existant entre le projet politique et le destin personnel qu'il n'est facile de fixer les étapes à travers lesquelles ce dernier s'accomplit. Les devins, les poètes et les médecins ne s'immortalisent-ils pas dans le cadre des cités existantes, où le sacrifice continue d'être pratiqué, et auxquels ils participent sans doute ?
51. Stehle E. (2005) oç
« The Adressees of Empedokles, Katharmoi Fr. B 112: Performance and Moral Implications », Ancient Philosophy 25/2, 2005, p. 247-72
P. 267:
[B 146 (132 Wright).] These lines imply that in order to win divine status humans should actively practice social φιλότης by helping others, as seers, singers, doctors, and leaders do. Scholars usually assume that these individuals will only become deities in their next incarnation.
52. Curd P. (2005) o ▲
« On the question of religion and natural philosophy in Empedocles », in The Empedoclean Kosmos: Structure, Process and the Question of Cyclicity, ed. A. L. Pierris. Patras : Institute for Philosophical Research, 2005
P. 144:
Finally, they are among men on the earth, prophets and
singers of hymns and healers and leaders,
and then they arise as gods highest in honors.
The details of how a δαίμων might ascend the scale [of reincarnations] are left unspecified in the extant fragments, although it is clear that for a human being, living a life in accordance with the instructions in the purificatory material is necessary.
53. Tonelli A. (2005) = ▲
« Cosmogony is psychogony is ethics » in The Empedoclean Kosmos: Structure, Process and the Question of Cyclicity, ed. A. L. Pierris. Patras: Institute for Philosophical Research, 2005
P. 326 :
In fragments 116 DK 144 DK 145 DK 127 DK 146 DK 147 DK we find both the means to progress – ethically – on the way of liberation from Hate’s dominion, and the prize of this effort of purification:
[fr. 146 DK]
to become seers and poets and medicine man
and chiefs for the humans who live on the earth;
and from them germinate Gods, excellent for their honour
54. Vítek T. (2006) o
Empedoklés: III. Komentář, Praha: Herrmann & synové, 2006
P. 615:
„vůdci davů" (πρόμοι) — U Homéra měl výraz πρόμος tentýž význam jako πρόμαχος (bojující před ostatními, vojvoda),4 později označoval předáka či vládce obecně. Empedoklés však tímto způsobem asi neoznačuje údělné kníže či dědičného krále,5 ani speciálně velitele armád,6 nýbrž spíše obecně toho, kdo na základě vlastních předností stojí v čele nějaké lidské aktivitě či komunitě.7 Zvláštní význam vládců (vojevůdců) a jejich spřízněnost s bohy (či dokonce určitá bohorovnost) jsou uchovány např. u Hésioda (Theog. 81-96), Pindara (frg. 133.3, Bergk) či v hermetickém spise Koré kosmú 40, Mead, kde je „král poslední ze všech bohů, ale první z lidí".
55. Ramelli I. – Tonelli A. (2006) =
In: I Presocratici, ed. G. Reale, Bari: Bompiani, 2006
P. 747:
E alla fine diventano veggenti e poeti
e medici e capi per gli umani che abitano la terra;
e da essi germogliano dei, per onore eccellenti.
56. Agnello N. (2008) = ▲
Empedocles: Frammenti, Cosenza: Pellegrini, 2008
P. 138:
Ma quando (fr. 136-138 [= 146-147 DK, 142 DK) le anime rivestivano forme umane, giungendo alla fase terminale della espiazione delle colpe, il più alto premio era diventare «vati, poeti, medici, capi» – μάντεις, ὑμνοπόλοι, ἰητροί, πρόμοι –: la saggezza acquistata, la sapienza dimostrata nell’esercizio delle attività e delle alte cariche, gli onori a vario titolo ricevuti li rendevano degni di diventare «dei supremi» [...].
57. Montevecchi F. (2010) o ▲
Empedocle d’Agrigentino, Naples: Liguori, 2010
P. 92
[...] i Katharmoi, nei quali Empedocle mostra una via d'uscita dalla sfiducia: l'uomo, pur vivendo sotto il dominio di neikos, può scegliere lo stesso un comportamento in accordo con philia, libero cioè dalla violenza e volto a consentire reincarnazioni più vicine alla divinità, favorevoli al ritorno verso il tutto omogeneo, alla liberazione dall'individualità: "Alla line veggenti e cantori e medici / e signori tra gli uomini abitatori della terra si trovano, / di qui emergono dèi eccellenti per onore" [= fr. 146].
La scelta di affidarsi a philia e di adottare comportamenti purificatori discende dalla consapevolezza di sé e dalla conoscenza, che insieme aprono l'individuo a una specifica esperienza di vita, la stessa sulla quale Empedocle modella il suo invito - rivolto a tutti gli uomini, considerati empaticamente philoi - alla purificazione.
58. Balaudé J.-F. (2010) ▲
Le Savoir Philosophique, Paris: Grasset et Fasquelle, 2010
P. 97:
De fait, nous pouvons nous faire une assez bonne idée de la façon dont cette errance est susceptible de prendre fin. L'envisager nous place au cœur précisément de ce que l'on pourra convenir d'appeler l'éthique empédocléenne : c'est, après l'épreuve redoublée de la violence, la pratique ordinaire du meurtre (cf. le saisissant fragment B 137, qui fait voir dans tout sacrifice animal comme le sacrifice de son propre enfant), l'appel à une prise de conscience (individuelle d'abord, collective ensuite) par la mise en évidence de l'horreur (cf. B 136 et 139), c'est l'effort de conversion et de purification (cf. B 144, 145), passant par le respect absolu du vivant, et la proscription du meurtre érigée en loi (B 135), qui débouche « à la fin », eis telos, selon une gradation ayant fait passer par tous les ordres, du végétal, de l'animal (B 127), et de l'humain (B 146), sur une véritable apothéose (B 146 et 147), qui est alors comme le retour dans la communauté d'origine. Et la légitimité du poète-philosophe vient de ce qu'il a accompli lui-même ce cycle de l'errance et de la purification (de B 115 à B 112, dont l'annonce — celle de la parole salvatrice de l'homme devenu dieu — est justifiée par le « flash-back » du récit démonique, que B 115 entame).
59. McKirahan R.D. (2010) o ▲³
Philosophy before Socrates, Indianapolis – Cambridge: Hackett, 2010
P. 86:
Empedocles, who was influenced by Pythagoreanism, held that the best sort of animal for a soul to occupy is a lion and the best sort of plant a laurel (14.34 [= fr. 127]) and that the best souls become outstanding men and even blessed gods (14.35 [= fr. 146], 14.36 [= fr. 147]).
P. 285:
Certain incarnations are better than others (14.34) Incarnation as a human is best, and among humans prophets, bards, physicians, and political leaders are closest to the divine (14.35). Empedocles himself was a prophet, bard, and physician and played a leading role in politics at Acragas.
P. 287:
Until it becomes a god, the daimōn will be living things—plants, animals and humans (14.34).102 Presumably every living thing has a daimōn. Although some embodiments are better than others (14.34, 14.35), it is hard to see how to construct a sequence of species rank-ordered in terms of desirability or to understand why a notorious carnivore should receive top rank among animals. But if it is correct to think that Empedocles’ urgent exhortations to change our way of life are aimed at reducing Strife in us so that we can recover our divine birthright, there must be a direct link between behavior in one incarnation and what form the next incarnation takes, although the surviving information on Empedocles does not state this doctrine explicitly.
60. Graham D.W. (2010) o ▲
The Texts of Early Greek Philosophy, Cambridge: Cambridge University Press, 2010
P. 417:
Finally they become prophets, singers of hymns, physicians,
and leaders among men on earth;
afterwards they blossom as gods foremost in honors.
P. 430:
[F152-54] [= fr. 127, 146, 147] Moral and ritual purity bring progress in the soul. The highest kinds of life are listed here, leading to godhood, reminding us of the poet’s godlike state in F120 [= fr. 112].
61. Laks A. (2010) o ▲
« Hystéron protéron? Des Origines aux Purifications », in: La Philologie au présent. Pour Jean Bollack, ed. C. König - D. Thouard, Villeneuve d’Ascq: Presses Universitaires du Septentrion 2010, (Cahiers de philologie, 27), p. 19-26
P. 21 (Laks is developing J. Bollack’s thought about Empedocles; he is not necessary developing his own thoughts on the matter):
Il y a la diffusion du bien parmi les hommes et l’allègement de leurs souffrances : les bienfaiteurs de l’humanité qui mènent les vies les plus accomplies, rois, poètes ou médecins, représentent le stade ultime, avant le retour à la plénitude du divin, que Jean Bollack voit figurée (selon la seule « forme » possible conférée à la divinité) par la pure luminosité de l’« éther ».
62. McClelland N.C. (2010) ▲
Encyclopedia of Reincarnation and Karma, Jefferson/ London: McFarland & Company, 2010
P. 87:
In his work Purifications, of which only a part has survived, Empedocles describes the descent of the soul from an original state of unity and blessedness into the rebirth cycle due to sin and the lengthy process of purification needed for it to ascend back to life among the gods. […] according to Empedocles, as well as the later Platonists, the soul could only be liberated from this bodily rebirth by living a pious, philosophical, and vegetarian life style.
63. Miller P.L. (2011) o ▲
Becoming God: Pure Reason in Early Greek Philosophy, London/ New York: Continuum 2011
P. 73:
Beyond mortal happiness, Empedocles promised divinization. Those humans who had lived nobly, as “prophets and poets and physicians and political leaders” (incidentally, Empedocles’ own professions, […]), “arise as gods, highest in honour.” Having lived piously and justly, having fully purified their souls, they escape the cycle of rebirth and possess happiness for eternity, “at the same hearth and table as the other immortals, relieved of mortal pains, tireless.”
64. Santaniello C. (2012) o
In: Revue de métaphysique et de morale, n° 74, 2012/3
P. 306:
B146 describes the end of the journey of the daimons: after attaining the exceptional condition of seers, poets, physicians or political chiefs, they become θεοὶ τιμῆισι φέριστοι.
65. Rangos S. (2012) o ▲
In: Revue de métaphysique et de morale, n° 74, 2012/3
P. 328:
B146 refers to this second series of reincarnations: “By the end”, it says, “they
become seers, minstrels, physicians and leaders for the sake of earth-dwelling
men, whence gods highest in honour spring”.
P. 329:
The seers, minstrels, physicians and leaders of B146 are all men of superior mental skills destined to assuage the pain of average humans. Those four professions were probably seen by Empedocles as suitable for rather integrated daemons, i.e. those with a higher degree of love in their constitution.
66. Primavesi O. (2013) o
«Empedokles», in: Grundriss der Geschichte der Philosophie. Die Philosophie der Antike, I, Frühgriechische Philosophie, D. Bremer - H. Flashar - G. Rechenauer (eds.), Basel: Schwabe, 2013, p. 667-739
P. 687:
Denn auch die schuldigen Götter, zu denen der Erzähler von Nr. 8b Ρ [= fr. 115] gehört, erreichen am Ende ihrer Reinigung die Inkarnation als Seher, Dichter und Heiler (Nr. 21,12 Ρ = Β 146,1-2 DK: εἰς δὲτέλος μάντεις τε καὶ ὑμνοπόλοι καὶ ἰητροὶ καὶ πρόμοι ἀνθρώποισιν ἐπιχθονίοισι πέλονται), an die sich die Rückkehr in die Gemeinschaft der seligen Götter unmittelbar anschließt (vgl. Nr. 21,3 Ρ = Β 146,3 DK: ἔνθεν ἀναβλαστοῦσι θεοὶ τιμῆισι φέριστοι).
P. 714:
Der gemäß Nr. 21,12 Ρ (= Β 146,1-2 DK) am Ende seiner Reinigung als Dichter und Heiler inkarnierte göttliche Katharmoi-Erzähler ist vom Makel frei und nur noch dazu berufen, seine bisherigen Mitmenschen vom Begehen blutiger Opfer und damit eines vergleichbaren Frevels abzuhalten.
P. 715:
Empedokles lässt im Fall des schuldigen Gottes die Inkarnationenfolge honoris causa zunächst auf bestimmte, hochstehende Pflanzen (z.B. den apollinischen Lorbeer) und Tiere (z.B. Löwen) beschränkt sein (Nr. 20 Ρ = Β 127 DK) und ihn am Ende seines Erdenwandels, nach Abschluss der eigentlichen Reinigung, in Menschen inkarniert werden, die zur Unterweisung, Heilung und Lenkung ihrer Mitmenschen berufen sind: Seher, Dichter, Ärzte, Staatsmänner (Nr. 21,1-2 Ρ = Β 146,1-2 DK).
67. Saetta Cottone R. (2013) o ▲
« Aristophane et le théâtre du soleil », in: Comédie et philosophie, ed. A. Laks – R. Saetta Cottone, Paris: Editions Rue d'Ulm 2013, p. 61-85.
P. 65 n.16:
Le fragment 146 nomme les médecins, les poètes et les devins, en les présentant comme les catégories humaines les plus avancées dans le parcours de purification qui mène les démons (les « ils » de ce fragment) vers leur divinisation : « À la fin ils deviennent devins, faiseurs d’hymnes, médecins, princes, chez les hommes sur la terre ; et de là ils fleurissent dieux, les premiers par le rang. » La catégorie des πρόμοι, les « princes », nommée en quatrième position, englobe les trois catégories précédentes, dont elle représente en quelque sorte un accomplissement, en polémique ouverte avec Homère, où les πρόμοι étaient les héros sanguinaires, princes de la guerre. M. R. Wright, Empedocles..., p. 255, a insisté à juste titre sur le caractère « apollinien » des activités mentionnées dans ce fragment.
P. 71:
Le fragment 146 témoignerait de son rôle dans le mythe eschatologique des Catharmes, sa présence se confondant ici avec la finalité assignée aux démons : indiquer le chemin du salut, qui s’identifie avec la pratique de la parole apollinienne, quel que soit son statut particulier, poétique, oraculaire ou médical, dessiner les contours d’une humanité nouvelle, définie par le respect d’un principe universel de non-violence et de pitié.
68. Sisko J.E. (2014) ▲
« Anaxagoras and Empedocles in the Shadow of Elea », in: The Routledge Companion to Ancient Philosophy, ed. J. Warren and F. Sheffield, New York/ London: Routledge, 2014, p. 57-63.
P. 58:
Empedocles portrays himself as a god who brings philosophical insight to mortals, and is a charismatic healer and showman. He offers a complex demonology, in which he affirms that, as a demon (daimōn: divine thing), he had been exiled from a joyous realm for the crime of bloodshed (B115) and has since lived as a plant, a fish, a bird, and numerous humans (B117). Empedocles believes in reincarnation and he affirms that, through ritual purification, demons currently existing in human form can ultimately reach salvation and return from exile.
Total: 68 authors. Breakdown:
O (3 authors)
Scinà D. (1813), Lommatzsch B.H.C. (1830), Baltzer E. (1879)
o (16 authors)
Karsten S. (1838), Winnefeld H. (1862), Fairbanks A. (1898), Bodrero E. (1904), Diels H. (1922, also 1906, 1912), Wilamowitz-Moellendorff U. von (1929), Kranz W. (1949), Kranz W. (1951, also 1934), Giannantoni G. (1969), Cleve F.M. (1973), Van der Ben N. (1975), Dumont J.-P. (1988), Laurenti R. (1999), Vítek T. (2006), Santaniello C. (2012), Primavesi O. (2013)
= (2 authors)
Brun J. (1966), Ramelli I. – Tonelli A. (2006)
▲ (5 authors)
Kingsley P. (2002 - 2003), Trépanier S. (2004), Balaudé J.-F. (2010), McClelland N.C. (2010), Sisko J.E. (2014)
= ç (8 authors)
Symonds J.A. (1873), Diès A. (1906, 1909), Vernant J.-P. (1965), Ruocco E. (1987), Jacquemard S. (1997), Tonelli A. (2002), Tonelli A. (2005), Agnello N. (2008)
o ▲ (30 authors)
Sturz F.W. (1805), Zeller E. (1869), Bouché-Leclercq A. (1879), Rohde E. (1894, 1921), Nestle W. (1908), Bignone E. (1916), Rostagni A. (1924), Delatte A. (1934), Freeman K. (1946), Zafiropulo J. (1953), Raven J. (1957), Guthrie W.K.C. (1965), Biès J. (1968), Zuntz G. (1971), Lambridis H. (1976), Wright M.R. (1981), Schofield M. (1983), Alt K. (1987), Inwood B. (1992), Di Marco M. (1998), Bernabé A. (2001), Bollack J. (2003), Stehle E. (2005), Curd P. (2005), Montevecchi F. (2010), Graham D.W. (2010), Laks A. (2010), Miller P.L. (2011), Rangos S. (2012), Saetta Cottone R. (2013)
o ▲ ³(2 authors)
Obeyesekere G. (2002), McKirahan R.D. (2010)
³ (2 authors)
Lincoln B. (1999), Laks A. (2004)
PS. (15 February, 6 March, 9 April 2015)
Gernet L. (1945) o
"Les origines de la philosophie", Bulletin de l'enseignement public du Maroc, 183, 1945 (p. 1-12), reimpr. Anthropologie de la Grèce antique, Paris: Flammarion, 1982, p. 239-258, here at page 254:
Dans une espèce de catalogues d'élus et suivant une tradition dont on retrouverait la trace chez Pindare – mais aussi bien chez Platon –, il [= Empédocle] associe comme bénéficiaires de réincarnations privilégiées, les devins, les poètes, les médecins, et les princes.
Ramnoux Cl. (1968) o
Héraclite ou l'homme entre les choses et les mots, Paris : Belles Lettres, 1968 :
P. 110 :
On peut entendre que les morts à la guerre jouissent dans l'autre monde d'une vié particulièrement brillante et heureuse. Ou qu'ils y exercent un rôle particulièrement éminent, conformément aux croyances populaires qui accompagnent les rites d'héroïsation. On peut entendre qu'ils reviennent en vie avec des lots de rois, de médecins ou de poètes, conformément aux croyances empédocléennes.
P. 146 :
Le fragment 115 enseigne qu'un daimon expulsé de sa patrie, chassé du dieu, traverse pénitentiellement des âges de vie (aiones), sous des formes diverses, jusqu'à ce qu'il ait conquis la forme humaine la plus belle de toutes ;: celle d'un médecin, d'un poète ou d'un roi (Cf. Fr. 115 et 146). La forme divine éclate quand la foule glorifie le médecin, le poète, ou le roi.
P. 148 :
C'est une question de savoir si la hiérarchie ascendante des formes passe par : oiseaux — poissons — plantes (la plus haute est le laurier) — bêtes (la plus haute est le lion) — hommes (la plus haute forme : médecin, poète ou roi) — dieu. Ou s'il y a une forme :
la plus haute végétale : le laurier
la plus haute animale : le lion,
la plus haute humaine : le roi.
et à travers ces formes, les plus hautes toutes également, le dieu éclaterait ?
P 360 :
La fantaisie représente une profusion de formes : des oiseaux, des poissons, des lauriers, des garçons, des filles, des devins, des rois en majesté, etc.
Solmsen F. (1980) o ▲
"Empedocles' hymn to Apollo", Phronesis, vol. 25, No. 3, 1980, p. 219-227:
Moreover for Empedocles seers, physicians, poets and political leaders (πρόμοι) represent the noblest and final reincarnations before the return to the gods; Empedocles himself combines in his person three and perhaps even all four of these professions.'The three of which we are sure – seer, physician and poet – belong to the province and enjoy the protection of Apollo.
Alexander Th. M., (1985) o ▲
"The Sphairos God in Empedocles' Two Poems", Southwest Philosophical Studies, vol. X, No. 1, 1985, p. 87:
We are also informed that those who live lives of progressive purification "at last live among men as prophets, bards healers, and rulers; and from these they bud-forth (anablastousi) as gods, highest in honor." (B 146) This gives a clear description of Empedocles self-conception, for he was known for his curative and prophetic powers, his desire to ennact a just, democratic rule, and, of course, for his poetic gifts.
Riedweg Ch. (1995) = ▲
"Orphisches bei Empedokles", Antike und Abendland 41, 1995, p. 43:
Am Ende des Kreislaufs der Wiedergeburten, lesen wir da, werden die sterblichen Wesen zu Sehern, Dichtern, Ärzten und Anführern für die auf Erden lebenden Menschen. [...] Empedokles, der ausdrücklich seine früheren Inkarnationen als Knabe, Mädchen, Strauch, Vogel und Fisch erwähnt, glaubt offenkundig, diese höchste Stufe der Wiedergeburt hic et nunc bereits erreicht zu haben: Er ist in der Tat Dichter, Seher, Arzt und Führer der Menschen in einem.
Kingsley P. 1999 o
In the dark places of wisdom, Shaftesbury: Element Books, 1999, p. 231-232:
According to this tradition, there are four basic vocations that can give human beings a special degree of closeness to the divine. The vocations are prophet, poet, healer, and political leader or lawgiver.
ibid. p. 283: The four vocations: DK § 31 B146.
Wright M.R. 2009 o ▲
Introducing Greek Philosophy, Durham: Acumen 2009, p. 114, 179, 224:
He [= Empedocles] calls the soul daimon, and links it with his own personal history, having been born as boy, girl, plant, bird and fish (31B117), in exile from a divine state (B115.13), but now enjoying the best human life as poet, prophet, healer and leader, and on course to rejoin the gods (B112.4-6, 146, 147). [...] Siding with Strife brings disaster, but aligning oneself with the power of universal Love contributes to personal and universal well-being. Those who act in this way achieve the best kinds of human life, that of prophets, poets, physicians and statesmen.[...] [Wright comments "statesmen" in a note:] The word is promoi in Empedocles (B146.2), used not in the Homeric sense of generals who are first in battle, but according to the later use for leaders in peacetime.
Trépanier S., 2010 o ▲
"Early Greek Theology: God as Nature and Natural Gods", in: Jan N. Bremmer, Andrew Erskine (ed), The Gods of Ancient Greece: Identities and Transformations, Edinburgh University Press, Edinburgh Leventis Studies, 2010, p. 304:
B 146, for instance, describes the top human stages of this cosmic cursus honorum, leading to a fi nal promotion:
And in the end they become seers and poets and doctors
and leaders of men who dwell upon the earth,
from which they blossom into gods, mightiest in honours.
It appears non-incidental that these four ‘professions’ are attributed to Empedocles in the biographical sources, so that the brash opening of B 112 could be anticipatory, although it may also have been intended to reflect how others saw the author (note ‘as I seem’ at B 112.5).