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.

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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.