 The sixth edition of Diels-Kranz’s Die Fragmente der Vorsokratiker remains the gold standard for the fragments of the Presocratic philosophers. In this system of classification, each Presocratic thinker is numbered (roughly) chronologically – Empedocles is DK 31 in the series, for example. Following this number (which we omit in cases where it is clear we are referring to Empedocles), fragments of each philosopher are subdivided into one of three categories: testimonia, or witnesses to the philosopher’s thought, constitute ‘A’ fragments; the actual words of the philosopher fall under the category of ‘B’ fragments; imitations come under ‘C’ fragments. After a fragment’s letter, each also receives a sequential distinguishing number. For example, the first fragment of Empedocles referred to in this article, DK 31 A 1, signals that it arises from the Diels-Kranz edition, focuses on Empedocles, and is testimonium no. 1. In 2016, a new and updated edition of the Presocratic philosophers was published with a facing translation by André Laks and Glenn W. Most. It is now essential to consult this monumental work of scholarship in addition to Diels-Kranz. For this reason, we also include notations from Laks and Most’s edition following Diels-Kranz. Laks and Most follow a different system of notation for the fragments: ‘P’ (= person) fragments include those in which a philosopher’s person is discussed. These give information on a philosopher’s biography, personality, and memorable sayings. ‘D’ (= doctrine) fragments refer to all references to the doctrine of the philosopher, including their own words. Finally, ‘R’ (= reception) fragments preserve later conceptions of the philosopher’s doctrine.