438. Among beasts they become lions haunting the mountains, whose couch is the ground, and among fair-foliaged trees they become laurels. 440. Refrain entirely from laurel leaves. 441. Miserable men, wholly miserable, restrain your hands from beans. 442. Compounding the water from five springs in unyielding brass, cleanse the hands. 444. Fast from evil. 445. Accordingly ye are frantic with evils hard to bear, nor ever shall ye ease your soul from bitter woes. 447. 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. PASSAGES FROM PLATO RELATING TO EMPEDOKLES. _Phaed._ 96 B. Is blood that with which we think, or air, or fire...?[83] _Gorg._ 493 A. And perhaps we really are dead, as I once before heard one of the wise men say: that now we are dead, and the body our tomb, and that that part of the soul, it so happens, in which desires are, is open to persuasion and moves upward and downward. And indeed a clever man—perhaps some inhabitant of Sicily or Italy—speaking allegorically, and taking the word from ‘credible’ (πιθανός) and ‘persuadable’ (πιστικός), called it a jar (πίθος). And those without intelligence he called uninitiated, and that part of the soul of the uninitiated where the desires are, he called its intemperateness, and said it was not watertight, as a jar might be pierced with holes—using the simile because of its insatiate desires. _Meno_ 76 C. Do you say, with Empedokles, that there are certain effluences from things?—Certainly. And pores, into which and through which the effluences go?—Yes indeed. And that some of the effluences match certain of the pores, and others are smaller or larger?—It is true. And there is such a thing as vision?—Yes. And ... colour is the effluence of forms in agreement with vision and perceptible by that sense?—It is. _Sophist._ 242 D. And certain Ionian and Sicilian Muses agreed later that it is safest to weave together both opinions and to say that Being is many and one [πολλά τε καὶ ἕν], and that it is controlled by hate and love. Borne apart it is always borne together, say the more severe of the Muses. But the gentler concede that these things are always thus, and they say, in part, that sometimes all is one and rendered loving by Aphrodite, while at other times it is many and at enmity with itself by reason of a sort of strife. PASSAGES IN ARISTOTLE REFERRING TO EMPEDOKLES. _Phys._ i. 3; 187 a 20. And others say that the opposites existing in the unity are separated out of it, as Anaximandros says, and as those say who hold that things are both one and many, as Empedokles and Anaxagoras. i. 4; 188 a 18. But it is better to assume elements fewer in number and limited, as Empedokles does.