For it is with earth that we see Earth, and Water with water; by air we see bright Air, by fire destroying Fire. By love do we see Love, and Hate by grievous hate. R. P. 176. (110) For if, supported on thy steadfast mind, thou wilt contemplate these things with good intent and faultless care, then shalt thou have all these things in abundance throughout thy life, and thou shalt gain many others from them. For these things grow of themselves into thy heart, where is each <<5>> man’s true nature. But if thou strivest after things of another kind, as is the way with men, ten thousand woes await thee to blunt thy careful thoughts. Soon will these things desert thee when the time comes round; for they long to return once more to their own kind; for know that all things have <<10>> wisdom and a share of thought. (111) And thou shalt learn all the drugs that are a defence against ills and old age; since for thee alone will I accomplish all this. Thou shalt arrest the violence of the weariless winds that arise and sweep the earth; and again, when thou so desirest, thou shalt bring back their blasts with a rush. Thou <<5>> shalt cause for men a seasonable drought after the dark rains, and again thou shalt change the summer drought for streams that feed the trees as they pour down from the sky. Thou shalt bring back from Hades the life of a dead man. Footnote 540: The MSS. of Sextus have ζωῆσι βίου. Diels reads ζωῆς ἰδίου. I still prefer Scaliger’s ζωῆς ἀβίου. Cf. fr. 15, τὸ δὴ βίοτον καλέουσι. Footnote 541: The person here addressed is still Pausanias, and the speaker Empedokles. Cf. fr. 111. Footnote 542: No doubt mainly Parmenides. Footnote 543: The sense of taste, not speech. Footnote 544: Zeller in his earlier editions retained the full stop after νοῆσαι, thus getting almost the opposite sense: “Withhold all confidence in thy bodily senses”; but he admits in his fifth edition (p. 804, n. 2) that the context is in favour of Stein, who put only a comma at νοῆσαι and took ἄλλων closely with γυίων. So too Diels. The paraphrase given by Sextus (R. P. _ib._) is substantially right. Footnote 545: There is no difficulty in the MS. διατμηθέντος if we take λόγοιο as “discourse,” “argument” (cf. διαιρεῖν). Diels conjectures διασσηθέντος, rendering “when their words have passed through the sieve of thy mind.” Nor does it seem to me necessary to read χαρτά for κάρτα in the first line. Footnote 546: The four elements are introduced under mythological names, for which see below, p. 264, _n._ 583. Diels is clearly right in removing the comma after τέγγει, and rendering _Nestis quae lacrimis suis laticem fundit mortalibus destinatum_. Footnote 547: