The True Story vs. Myth of Witchcraft. William Godwin
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families in Athens, set on foot a rebellion against the government, and surprised the citadel. His power however was of short duration. Siege was laid to the place, and Cylon found his safety in flight. His partisans forsook their arms, and took refuge at the altars. Seduced from this security by fallacious promises, they were brought to judgment and all of them put to death. The Gods were said to be offended with this violation of the sanctions of religion, and sent a plague upon the city. All things were in confusion, and sadness possessed the whole community. Prodigies were perpetually seen; the spectres of the dead walked the streets; and terror universally prevailed. The sacrifices offered to the gods exhibited the most unfavourable symptoms. 79 In this emergency the Athenian senate resolved to send for Epimenides to come to their relief. His reputation was great. He was held for a holy and devout man, and wise in celestial things by inspiration from above. A vessel was fitted out under the command of one of the first citizens of the state to fetch Epimenides from Crete. He performed various rites and purifications. He took a certain number of sheep, black and white, and led them to the Areopagus, where he caused them to be let loose to go wherever they would. He directed certain persons to follow them, and mark the place where they lay down. He enquired to what particular deity the spot was consecrated, and sacrificed the sheep to that deity; and in the result of these ceremonies the plague was stayed. According to others he put an end to the plague by the sacrifice of two human victims. The Athenian senate, full of gratitude to their benefactor, tendered him the gift of a talent. But Epimenides refused all compensation, and only required, as an acknowledgment of what he had done, that there should be perpetual peace between the Athenians and the people of Gnossus, his native city. 80 He is said to have died shortly after his return to his country, being of the age of one hundred and fifty-seven years. 81
Empedocles.
Empedocles has also been mentioned as a disciple of Pythagoras. But he probably lived too late for that to have been the case. His principles were in a great degree similar to those of that illustrious personage; and he might have studied under one of the immediate successors of Pythagoras. He was a citizen of Agrigentum in Sicily; and, having inherited considerable wealth, exercised great authority in his native place. 82 He was a distinguished orator and poet. He was greatly conversant in the study of nature, and was eminent for his skill in medicine. 83 In addition to these accomplishments, he appears to have been a devoted adherent to the principles of liberty. He effected the dissolution of the ruling council of Agrigentum, and substituted in their room a triennial magistracy, by means of which the public authority became not solely in the hands of the rich as before, but was shared by them with expert and intelligent men of an inferior class. 84 He opposed all arbitrary exercises of rule. He gave dowries from his own stores to many young maidens of impoverished families, and settled them in eligible marriages. 85 He performed many cures upon his fellow-citizens; and is especially celebrated for having restored a woman to life, who had been apparently dead, according to one account for seven days, but according to others for thirty. 86
But the most memorable things known of Empedocles, are contained in the fragments of his verses that have been preserved to us. In one of them he says of himself, “I well remember the time before I was Empedocles, that I once was a boy, then a girl, a plant, a glittering fish, a bird that cut the air.” 87 Addressing those who resorted to him for improvement and wisdom, he says, “By my instructions you shall learn medicines that are powerful to cure disease, and re-animate old age; you shall be able to calm the savage winds which lay waste the labours of the husbandman, and, when you will, shall send forth the tempest again; you shall cause the skies to be fair and serene, or once more shall draw down refreshing showers, re-animating the fruits of the earth; nay, you shall recal the strength of the dead man, when he has already become the victim of Pluto.” 88 Further, speaking of himself, Empedocles exclaims: “Friends, who inhabit the great city laved by the yellow Acragas, all hail! I mix with you a God, no longer a mortal, and am every where honoured by you, as is just; crowned with fillets, and fragrant garlands, adorned with which when I visit populous cities, I am revered by both men and women, who follow me by ten thousands, enquiring the road to boundless wealth, seeking the gift of prophecy, and who would learn the marvellous skill to cure all kinds of diseases.” 89
The best known account of the death of Empedocles may reasonably be considered as fabulous. From what has been said it sufficiently appears, that he was a man of extraordinary intellectual endowments, and the most philanthropical dispositions; at the same time that he was immoderately vain, aspiring by every means in his power to acquire to himself a deathless remembrance. Working on these hints, a story has been invented that he aspired to a miraculous way of disappearing from among men; and for this purpose repaired, when alone, to the top of Mount Aetna, then in a state of eruption, and threw himself down the burning crater: but it is added, that in the result of this perverse ambition he was baffled, the volcano having thrown up one of his brazen sandals, by means of which the mode of his death became known. 90
Aristeas.
Herodotus tells a marvellous story of one Aristeas, a poet of Proconnesus, an island of the Propontis. This man, coming by chance into a fuller’s workshop in his native place, suddenly fell down dead. As the man was of considerable rank, the fuller immediately, quitting and locking up his shop, proceeded to inform his family of what had happened. The relations went accordingly, having procured what was requisite to give the deceased the rites of sepulture, to the shop; but, when it was opened, they could discover no vestige of Aristeas, either dead or alive. A traveller however from the neighbouring town of Cyzicus on the continent, protested that he had just left that place, and, as he set foot in the wherry which had brought him over, had met Aristeas, and held a particular conversation with him. Seven years after, Aristeas reappeared at Proconnesus, resided there a considerable time, and during this abode wrote his poem of the wars of the one-eyed Arimaspians and the Gryphons. He then again disappeared in an unaccountable manner. But, what is more than all extraordinary, three hundred and forty years after this disappearance, he shewed himself again at Metapontum, in Magna Graecia, and commanded the citizens to erect a statue in his honour near the temple of Apollo in the forum; which being done, he raised himself in the air; and flew away in the form of a crow. 91
Hermotimus.
Hermotimus, or, as Plutarch names him, Hermodorus of Clazomene, is said to have possessed, like Epimenides, the marvellous power of quitting his body, and returning to it again, as often, and for as long a time as he pleased. In these absences his unembodied spirit would visit what places he thought proper, observe every thing that was going on, and, when he returned to his fleshy tabernacle, make a minute relation of what he had seen. Hermotimus had enemies, who, one time when his body had lain unanimated unusually long, beguiled his wife, made her believe that he was certainly dead, and that it was disrespectful and indecent to keep him so long in that state. The woman therefore placed her husband on the funeral pyre, and consumed him to ashes; so that, continues the philosopher, when the soul of Hermotimus came back again, it no longer found its customary receptacle to retire into. 92 Certainly