Empedocles’ Complete Fragments, Volume I

[Aristotle], De Melisso Xenophane Gorgia (MXG) 2, 976b 22-26 — where B 13 and B 14 are quoted together.

Of the All nothing is empty; whence, then, could anything come into it?

In an argument that what-is is a continuous plenum, the writer cites Empedocles to prove that there is no void anywhere in the universe, so nothing could move into anything.

Plutarch, De Iside et Osiride 48, 370 D.

Friendship

Plutarch, listing thinkers who posit two opposed cosmic principles, says Empedocles calls the good, benefactive principle "Φιλότης" and "Φιλίη" (Love/Friendship), and often "Ἁρμονίη θεμερῶπις" (cf. B 122, 2), while the destructive one is "Νεῖκος οὐλόμενον".

Plutarch, De primo frigido 16, 952 B.

clinging Love

Arguing that fire separates and water binds, Plutarch says Empedocles suggested as much by regularly calling fire "destroying Strife" and calling the moist element "clinging/cohesive Love".

[Aristotle], De lineis insecabilibus 972b 29-31.

the joint binds two

In a discussion of how a joint (ἄρθρον) is a kind of "difference" or division-point between two parts, the author quotes Empedocles' line to show that a joint is what fastens two things together.

Aristotle, De generatione animalium B 8, 747a 34 - b 3.

Empedocles explains it by saying that the mixture of the two seeds becomes dense, though the seed of each is soft; for the hollow parts of each fit together with the dense parts of the other, and out of such things something hard comes to be from soft ones, as bronze does when mixed with tin.

NOTE: Diels prints the testimonium itself as B 92 and abbreviates the name as "Ἐ."; the sentence is Aristotle's paraphrase of Empedocles, so it is prose, not hexameter.

Aristotle reports (in prose, not verse) Empedocles' explanation of why mules are sterile: the two soft seeds, when mixed, become dense, because their hollows fit into each other's solid parts — as bronze becomes hard when mixed with tin.

Theophrastus, De sensibus 9 (on Empedocles' theory of hearing).

a bell — a fleshy sprig

Theophrastus' own words around it: ... ὥσπερ γὰρ εἶναι κώδωνα ... ἣν προσαγορεύει σάρκινον ὄζον.

Theophrastus says Empedocles made hearing arise from sounds inside the ear, the ear being like a "bell" that rings with equal echoes, and that he called it a "fleshy sprig/shoot".

Plutarch, Amatorius 13, 756 E.

life-giving

Plutarch's sentence: ζείδωρον γὰρ αὐτὴν [sc. Ἀφροδίτην] Ἐμπεδοκλῆς, εὔκαρπον δὲ Σοφοκλῆς ἐμμελῶς πάνυ καὶ πρεπόντως ὠνόμασαν.

Plutarch remarks that Empedocles very aptly named Aphrodite "life-giving / grain-giving" (ζείδωρος), as Sophocles called her "rich in fruit" (εὔκαρπος) — i.e. the epithet is an epithet of Aphrodite.