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This is close to what Xenophanes observed when he coined the term “anthropomorphism,” stating: Ethiopians say the their gods are flat-nosed and dark, Thracians that theirs are blue-eyed and red-haired If oxen and horses and lions had hands and were able to draw with their hands and do the same things as men, horses would draw the shapes of gods to look like horses and oxen to look like oxen, and each would make the gods’ bodies have the same shape as they themselves had The statement attributed to Xenophanes is interesting. Looking now at the Diels volume, I quickly find that no-one on Wikipedia has verified the supposed reference.
On the other hand, it is undeniable that connotes bitter jealousy and that the struggle between truth and deep-rooted belief is characterised in harsh terms of Homeric warfare (see This interpretation of Bl 12 as the opening lines of the poem depends upon the claim that Katharmoi and Physics are the same work, so that this passage can be juxtaposed with those which undercut it.It is no longer generally believed that Empedocles was the divided character portrayed by nineteenth-century scholars, a man whose scientific and religious views were incompatible but untouched by each other.Yet it is still widely held that, however unitary his thought, nevertheless he still wrote more than one poem, and that his poems can be clearly divided between those which do, and those which do not, concern ‘religious matters’.1 Once this assumption can be shown to be shaky or actually false, the grounds for dividing the quotations of Empedocles into two poems by subject matter disappear; and without that division our interpretation of Empedocles stands in need of radical revision.In addition there is evidence that he wrote a work in ten books on Empedocles, now lost (Hippolytus, E.g. Line 3 of B112 does not, strictly speaking, belong to B112 since it is not quoted by Diogenes Laertius with the other lines, but is inserted by most editors of Empedocles.It is quoted by Diodorus Siculus without any context of its own, 13.83.2.This paper startswith the modest task of showing that Empedocles may have written only one philosophical poem and not two, and goes on to suggest some of the ways in which we have to rethink the whole story if he did.
If all our material belongs to one poem we are bound to link the cycle of the daimones with that of the elements, and this has far-reaching consequences for our interpretation.
926d–927a, describes a total separation of elements as the work of Strife, but it is not clear that this is ‘total Strife’ as opposed to the first stage of Strife's work. There is no clear evidence for a zoogony created by Strife in the verses we possess, but on this reconstruction it would be satisfactory to suggest that there was one, so that Love's zoogony does not create any new differences over and above those that were there under Strife.
Nothing else hangs on it and it is possible that Strife might create nothing more coherent than detached limbs, which are thereby more diverse and count as more differences than the whole creatures produced under Love.
Empedocles does not appear among Diogenes Laertius′ examples of philosophers who wrote only one work, nor among those who wrote more than one (D. 1.16) but since Diogenes believes that Empedocles wrote various minor works neither omission is of any significance for the question in hand.
Common sense suggests thatas a title implies that the contents had some connection with ‘natural philosophy’.
However,‘ 600 verses’ in Diogenes could be a loose way of referring to ‘lines’ of a prose work. In moving material to the proem rather than the main thematic material of the physics, he is creating a further divide between proem (religious) and main books (physical) as well as that between Both start and it is natural to assume that the friends are the same.