LXIX.— Hippolytus, Eef. haer. ix. 10. Context:— Up and down he (Heraclitus) says are one and the same. "The way upward and downward are one and the same."
Diogenes Laert. ix. 8. Context: — Heraclitus says that change is the road leading upward and downward, and that the whole world exists according to it.
Maximus Tyr. xli. 4, p. 489.
Plotinus, Enn. iv. 8, p. 468.
Tertullian, adv. Marc. ii. 28.
lamblichus from Stob. Eel. i. 41.
Compare Hippocrates, TT. rpofijt 45.
M. Antoninus vi. 17.
LXX. — The beginning and end are common.
LXXI. The limits of the soul you would not find out, though you should traverse every way.
LXXIL— To souls it is joy to become wet.26 LXXIII. — A man when he is drunken is led by a beardless youth, stumbling, ignorant where he is going, having a wet soul.
LXXIV. — The dry soul is the wisest and best.27 Philo, de Incorr. mundi 21, p. 508.
Idem, de vit. Moys. i. 6, p. 85.
Musonius from Stob. Flo. 108, 60.
LXX.— Porphyry from Schol. B. Iliad xiv. 200, p. 392; Bekk. Context: — For the beginning and end on the periphery of the circle are common, according to Heraclitus.
Compare Hippocrates, TT. ro-uv -uv /car' avBpuirov, 1.
LXXI.— Diogenes Laert. ix. 7. Context:— And he (Heraclitus) also says, "The limits of the soul you would not find out though you traverse every way," so deep lies its principle (OVTU (3a6 Tertullian, de Anima 2.
Compare Hippolytus, Ref. haer. v. 7.
Sextus, Enchir. 386.
LXXII. — Numenius from Porphyry, de Antro nymph. 10. Con text: — Wherefore Heraclitus says: To souls it is joy, not death, to become wet. And elsewhere he says: We live in their death and they live in our death (frag. 67).
Compare M. Antoninus iv. 46. Context, see frag. 5.
LXXIV.— Plutarch, Romulus 28. Context:— For the dry soul is the wisest and best, according to Heraclitus. It flashes through the body as the lightning through the cloud (=fr. 63, Schleiermacher).
Aristides, Quintil. ii. p. 106.
Porphyry, de Antro nymph. 11.
Synesius, de Insomn. p. 140 A Petav.
Stobaeus Floril. v. 120.
Compare Clement of Alex. Paedag. ii. 2, p. 184.
Eustathius in Iliad xxiii. 261, p. 1299, 17 ed. Rom.
LXXV. — |The dry beam is the wisest and best soul.f LXXVI. — fWhere the land is dry, the soul is wisest and best.f27 LXXVII. — Man, as a light at night, is lighted and extinguished.28 LXXVIIL— Plutarch, Consol. ad Apoll. 10, p. 106. For when is death not present with us? As indeed Heraclitus says: Living and dead, awake and asleep, young and old, are the same. For these several states are transmutations of each other.
LXXIX. — Time is a child playing at draughts, a child's kingdom.
Musonius from Stob. Floril. xvii. 43.
Idem, de Def. orac. 41, p. 432.
Hermeias in Plat. Phaedr. p. 73, Ast.
Compare Porphyry, &<j>opfi. irpbc; ra voijrd 33, p. 78 Hoist.; Ficimis, de Immort. anim. viii. 13.
Idem, de Provid. ii. 109, p. 117, Aucher.
LXXVII.— Clement of Alex. Strom, iv. 22, p. 628. Context:— Whatever they say of sleep, the same must be understood of death, for it is plain that each of them is a departure from life, the one less, the other more. Which is also to be received from Heraclitus: Man is kindled as a light at night; in like manner, dying, he is extinguished. And living, he borders upon death while asleep, and, extinguishing sight, he borders upon sleep when awake.
Compare Sextus Empir. adv. Math. vii. 130.
Seneca, Epist. 54.
LXXVIIL— Compare Plutarch, de El. 18, p. 392.
Clement of Alex. Strom, iv. 22, p. 628. Context, see frag. 77.
Sextus Empir. Pyrrh. hyp. iii. 230.
Tzetze's Chil. ii. 722.
LXXIX.— Hippolytus, Eef. haer. ix. 9.
Proclus in Tim. 101 F. Context:— And some, as for example Heraclitus, say that the creator in creating the world is at play.
Lucianus, Vit. auct. 14. Context:— And what is time? A child at play, now arranging his pebbles, now scattering them.
LXXX. — I have inquired of myself.29 LXXXL— Into the same river we both step and do not step. We both are and are not.
LXXXIL— It is weariness upon the same things to labor and by them to be controlled.80 Clement of Alex. Paedag. i. 5, p. 111.
lamblichus from Stob. Eel. ii. 1, p. 12.
Compare Plato, Legg. x. 903 D. Philo, de vit. Moys. i. 6, p. 85.
Plutarch, de El. 21, p. 393.
Gregory Naz. Carm. ii. 85, p. 978 ed. Bened.
LXXX.— Diogenes Laert. ix. 5. Context:— And he (Heraclitus) was a pupil of no one, but he said he inquired of himself and learned everything by himself.
Plutarch, adv. Colot. 20, p. 1118. Context:— And Heraclitus, as though he had been engaged in some great and solemn task, said, " I have been seeking myself." And of the sentences at Delphi, he thought the " Know thyself" to be the most divine.
Dio Chrysost. Or. 55, p. 282, Reiske.
Plotinus, Enn. iv. 8, p. 468.
Tatianus, Or. ad Graec. 3.
lulianus, Or. vi. p. 185 A.
Proclus in Tim. 106 E.
Suidas, under word HoaTovfwq.
Compare Philo, de Joseph. 22, p. 59.
Clement of Alex. Strom, ii. 1, p. 429.
LXXXL— Heraclitus, Alleg. Horn. 24.
Seneca, Epist. 58. Context:— And I, while I say these things are changed, am myself changed. This is what Heraclitus means when he says, into the same river we descend twice and do not descend, for the name of the river remains the same, but the water has flowed on. This in the case of the river is more evident than in case of man, but none the less does the swift course carry us on.
Compare Epicharmus, fr. B 40, Lorenz.
Parmenides v. 58, Stein.
lamblichus from Stob. Eel. i. 41, p. 906. Context:— For Heraclitus assumed necessary changes from opposites, and supposed that souls traversed the way upward and downward, and that to continue in the same condition is weariness, but that change brings rest LXXXIIL— In change is rest.
LXXXIV.— A mixture separates when not kept in motion.
LXXXV. — Corpses are more worthless than excre ment.
LXXXVI.— Being born, they will only to live and die, or rather to find rest, and they leave children who likewise are to die.
LXXXVIL— Plutarch, de Orac. def. 11, p. 415.
Aeneas, Gaz. Theophrast. p. 9.
Compare Hippocrates, TT. Stair^ i. 15.
Philo, de Cherub. 26, p. 155.
lamblichus from Stob. Eel. i. 41, p. 906. Context, see frag. 82.
Idem, p. 894.
Aeneas, Gaz. Theophrast. p. 9, Earth.
Idem, p. 11.
LXXXIV.— Theophrastus, de Vertigine 9, p. 138 Wimmer.
Alexander Aprod. Probl. p. 11, Usener. Context:— A mixture (6 Kv/ceuf), as Heraclitus says, separates unless some one stirs it.
Compare Lucian, Vit. auct. 14.
M. Antoninus iv. 27.
LXXXV.— Strabo xvi. 26, p. 784. Context:— They consider dead bodies equal to excrement, just as Heraclitus says, "Corpses are more worthless," etc.
Plutarch, Qu. conviv. iv. 4, p. 669.
Pollux, Onom. v. 163.
Julian, Or. vii. p. 226 C.
Compare Philo, de Profug. ii. p. 5554 Schol. V. ad Iliad xxiv. 54, p. 630, Bekk, Epictetus, Diss. ii. 4, 5.
LXXXA' I.— Clement of Alex. Strom, iii. 3, p.. 516. Context:— Heraclitus appears to be speaking evil of birth when he says, "Being born, they wish only to live," etc.
LXXXVIL— The reference is to the following passage from Hesiod: Those who adopt the reading ^/9wvroc (i. e. at man's estate, see Hesiod, fr. 163, ed. Goettling) reckon a gen eration at thirty years, according to Heraclitus, in which time a father may have a son who is himself at the age of puberty.
LXXXVIIL— lo. Lydus de Mensibus iii. 10, p. 37, ed. Bonn. Thirty is the most natural number, for it bears the same relation to tens as three to units. Then again it is the monthly cycle, and is composed of the four numbers 1, 4, 9, 16, which are the squares of the units in order. Not without reason, therefore, does Heraclitus call the month a generation.
LXXXIX.— In thirty years a man may become a grandfather.
XC.— M. Antoninus vi. 42. We all work together to one end, some consciously and with purpose, others unconsciously. Just as indeed Heraclitus, I think, says that the sleeping are co-workers and fabricators of the things that happen in the world.81 XCL— The Law of Understanding is common to all. Those who speak with intelligence must hold fast to that which is common to all, even more strongly than kvvia TOI C avdpuv iipuvruv ' £%a<t>os~6E rs rerpaKOpuv of rpelf V e/la0ov? o KopaZ y^pdcr/ceraf. avrap 6 kvvea TOVS Kopa/ca^ • MHO. (T?;//£<? novpai Compare Plutarch, Plac. Philos. v. 24, p. 909.
Compare Philo, Qu. on Gen. ii. 5, p. 82 Aucher.
Plutarch, de Orac. def. 12, p. 416.
LXXXIX.— Philo, Qu. in Gen. ii. 5, p. 82 Aucher.
XCL— Stobaeus Floril. iii. 84.
Compare Cleanthes H., lov. 24.
Plotinus, Enn. vi. 5, p. 668. Empedocles v. 231 Stein.
a city holds fast to its law. For all human laws are dependent upon one divine Law, for this rules as far as it wills, and suffices for all, and overabounds.
XCIL— Although the Law of Reason is common, the majority of people live as though they had an under standing of their^own.
XCIIL— They are at variance with that with which they are in most continual association.
XCIV.— We ought not to act and speak as though we were asleep.
XCV.— Plutarch, de Superst. 3, p. 166. Heraclitus says: To those who are awake, there is one world in common, but of those who are asleep, each is with drawn to a private world of his own.
XCVL— For human nature does not possess under standing, but the divine does.
XCIL— Sextus Emp. adv. Math. vii. 133. Context:— For having thus statedly shown that we do and think everything by participa tion in the divine reason, he (Heraclitus), after some previous expoution, adds: It is necessary, therefore, to follow the common (for by £wof he means 6 ™<v^, the common). For although the law of reason is common, the majority of people live as though they had an understanding of their own. But this is nothing else than an explanation of the mode of the universal disposition. As far, there fore, as we participate in the memory of this, we are true; but in as far as we act individually, we are false.
XCIIL— M. Antoninus iv. 46. Context, see frag. 5.
XCIV.— M. Antoninus iv. 46. Context, see frag. 5.
XCV.— Compare pseudo-Pythagoras from Hippolvtus Eef haer vi. 26.
lamblichus, Protrept. 21, p. 132, Arcer.
3lsus) wanted to show that this was a fabrication of ours and taken from the Greek philosophers, who say that human wisdom is of one kind, and divine wisdom of another. And he brings forward some phrases of Heraclitus, one where he says, "For human nature does it possess understanding, but the divine does." And another, "The thoughtless man understands the voice of the Deity as little as the child understands the man" (—frag. 97).
XC VII.— The thoughtless man understands the voice of the Deity as little as the child understands the man.1 XCVIIL— Plato, Hipp. mai. 289 B. And does not Heraclitus, whom you bring forward, say the same, that the wisest of men compared with God appears an ape in wisdom and in beauty and in all other things?
XCIX.— Plato, Hipp. mai. 289 A. You are ignorant, my man, that there is a good saying of Heraclitus, to the effect that the most beautiful of apes is ugly when compared with another kind, and the most beautiful of earthen pots is ugly when compared with maidenkind, as says Hippias the wise.
C.— The people must fight for their law as for their walls.
CI._Greater fates gain greater rewards.
OH.— Gods and men honor those slain in war.
CHI.— Presumption must be quenched even more than a fire.83 Compare M. Antoninus iv. 46. Context, see frag. 5.
XCVIIL— Compare M. Antoninus iv. 16.
XCIX.— Compare Plotinus, Enn. vi. 3, p. 626.
C -Diogenes Laert. ix. 2. Context:-And he (Heraclitus) used to say " It is more necessary to quench insolence than a fire " 103) And "The people must fight for their law as for their walls.
CL-Clement of Alex. Strom, iv. 7, p. 586. Context:-Agam Aeschylus, grasping this thought, says, "To him who toils, glory from the gods is due as product of his toil." " For greater fates gam greater rewards," according to Heraclitus.
Theodoretus, Therap. viii. p. 117, 33.
Compare Hippolytus, Ref. haer. v. 8.
CIL— Clement of Alex. Strom, iv. 4, p. 571. Context:-Heraclitus said, " Gods and men honor those slain in war."
Theodoretus, Therap. viii. p. 117, 33.
CIIL— Diogenes Laert. ix. 2. Context, see frag. 100.
CIV. — For men to have whatever they wish, would not be well. Sickness makes health pleasant and good; hunger, satiety; weariness, rest.
CV. — It is hard to contend against passion, for whatever it craves it buys with its life.
CVI. — fit pertains to all men to know themselves and to learn self-control. f CVII. — f Self -control is the highest virtue, and wis dom is to speak truth and consciously to act according to nature.!34 CVIII. — It is better to conceal ignorance, but it is hard to do so in relaxation and over wine.
CIV.— Stobaeus Floril. iii. 83, 4.
Compare Clement of Alex. Strom, ii. 21, p. 497.
Theodoretus, Therap. xi. p. 152, 25. Context:— Heraclitus the Ephesian changed the name but retained the idea, for in the place of pleasure he put contentment.
CV. — lamblichus, Protrept. p. 140, Arcer. Context: — Heraclitus is a witness to these statements, for he says, "It is hard to contend against passion," etc.
Plutarch, de Cohib. ira 9, p. 457.
Compare Plutarch, Coriol. 22.
Pseudo-Democritus fr. mor. 77, Mullach.
Longinus, de Subl. 44.
CVII.— Stobaeus Floril. iii. 84.
CVIII.— Plutarch, Qu. Conviv. iii. proem., p. 644. Context:— Simonides, the poet, seeing a guest sitting silent at a feast and con versing with no one, said, " Sir, if you are foolish you are doing wisely, but if wise, foolishly," for, as Heraclitus says, "It is better to conceal ignorance, but it is hard," etc.
Idem, de Audiendo 12, p. 43.
Idem, Virt. doc. posse 2, p. 439.
Idem, from Stob. Floril. xviii. 32.
CIX. — fit is better to conceal ignorance than to ex pose it.f CX. — It is law, also, to obey the will of one.85 CXI. — For what sense or understanding have they? They follow minstrels and take the multitude for a teacher, not knowing that many are bad and few good. For the best men choose one thing above all — immortal glory among mortals; but the masses stuff themselves like cattle.
CXII. — In Priene there lived Bias, son of Teutamus, whose word was worth more than that of others.
CXIII. — To me, one is ten thousand if he be the best.
CXIV. — The Ephesians deserve, man for man, to be hung, and the youth to leave the city, inasmuch as they have banished Hermodorus, the worthiest man among them, saying: " Let no one of us excel, and if CIX.— Stobaeus Floril. iii. 82.
CXI.— The passage is restored as above by Bernays (Heraclitea i. p. 34), and Bywater (p. 43), from the following sources: Clement of Alex. Strom, v. 9, p. 682.
Proclus in Alcib. p. 255 Creuzer, = 525 ed. Cous. ii.
Clement of Alex. Strom, iv. 7, p. 586.
CXII. — Diogenes Laert. i. 88. Context: — And the fault-finding Heraclitus has especially praised him (Bias), writing, "In Priene there lived Bias, son of Teutamus, whose word was worth more than that of others," and the Prienians dedicated to him a grove called the Teutamion. He used to say, " Most men are bad."
CXIII.— Theodorus Prodromus in Lazerii Miscell. i. p. 20.
Idem, Tetrastich, in Basil. I (fol. K 2 vers. ed. Bas.).
Symmachus, Epist. ix. 115.
Compare Epigramm. from Diogenes Laert. ix. 16.
Cicero, ad. Att. xvi. 11.
Seneca, Epist. 7.
CXIV.— Strabo xiv. 25, p. 642. Context:— Among distinguished men of the ancients who lived here (Ephesus) were Heraclitus, ON NATURE. Ill there be any such, let him go elsewhere and among other people."
CXV. — Dogs, also, bark at what they do not know.
CXVI. — By its incredibility, it escapes their knowl edge.36 CXVII. — A stupid man loves to be puzzled by every discourse.
CXVIII. — The most approved of those who are of repute knows how to cheat. Nevertheless, justice will catch the makers and witnesses of lies.87 CXIX. — Diogenes Laert. ix. 1. And he (Heraclitus) called the obscure, and Hermodorus, of whom Heraclitus himself said, " The Ephesians deserve," etc.
Cicero, Tusc. v. 105.
Musonius from Stob. Floril. xl. 9.
Diogenes Laert. ix. 2.
lamblichus, de Vit. Pyth. 30, p. 154 Arcer.
Compare Lucian, Vit. auct. 14.
CXV.— Plutarch, An seni sit ger. resp. vii. p. 787. Context:— And envy, which is the greatest evil public men have to contend with, is least directed against old men. "For dogs, indeed, bark at what they do not know," according to Heraclitus.
CXVI.— Plutarch, Coriol. 38. Context:— But knowledge of divine things escapes them, for the most part, because of its incredibility, according to Heraclitus.
Clement of Alex. Strom, v. 13, p. 699. Context, see Crit. Note 36.
CXVII.— Plutarch, de Audiendo 7, p. 41. Context:— They re proach Heraclitus for saying, "A stupid man loves," etc.
Compare idem, de Aud. poet. 9, p. 28.
CXVIII.— Clement of Alex. Strom, v. 1, p. 649. Context:— " The most approved of those who are of repute knows how to be on his guard (pvAdaaetv, see Crit. Note 37). Nevertheless, justice will catch the makers and witnesses of lies," says the Ephesian. For this man who was acquainted with the barbarian philosophy, knew of the purification by fire of those who had lived evil lives, which afterwards the Stoics called the conflagration (eKtrvpuaiv).
CXIX.— Schleiermacher compares Schol. Ven. ad Iliad xviii. 251 and Eustathius, p. 1142, 5 ed. Rom., which, however, By water does not regard as referring to Heraclitus of Ephesus.
used to say that Homer deserved to be driven out of the lists and flogged, and Archilochus likewise.
CXX.— One day is like all.
CXXII.— There awaits men after death what they neither hope nor think.
CXXIIL— And those that are there shall arise and become guardians of the living and the dead.89 CXXIV. — Night-roamers, Magians, bacchanals, rev elers in wine, the initiated.
CXX.— Seneca, Epist. 12. Context:— Heraclitus, who got a nick name for the obscurity of his writing, said, "One day is like all." His meaning is variously understood. If he meant all days were equal in number of hours, he spoke truly. But others say one day is equal to all in character, for in the longest space of time you would find nothing that is not in one day, both light and night and alternate revolutions of the earth.
Plutarch, Camill. 19. Context:— Concerning unlucky days, whether we should suppose there are such, and whether Heraclitus did right in reproaching Hesiod who distinguished good and bad days, as being ignorant that the nature of every day is one, has been examined in another place.
CXXL— Plutarch, Qu. Platon. i. 2, p. 999. Context:— Did he, therefore (viz. Socrates) call his own nature, which was very critical and productive, God? Just as Menander says, * Our mind is God." And Heraclitus, " A man's character is his dsemon."
Alexander Aphrod. de Fato 6, p. 16, Orell.
Stobaeus Floril. civ. 23. Comp. pseudo-Heraclitus, Epist. 9.
CXXII.— Clement of Alex. Strom, iv. 22, p. 630. Context:— With him (Socrates), Heraclitus seems to agree when he says in his dis course on men, " There awaits men," etc.
Themistius (Plutarch) from Stob. Floril. cxx. 28.
CXXIIL— Hippolytus, Kef. haer. ix. 10. Context:— And he (Heraclitus) says also that there is a resurrection of this visible flesh of ours, and he knows that God is the cause of this resurrection, since he says, " And those that are there shall arise," etc.
Compare Clement of Alex. Strom, v. 1, p. 649.
CXXIV.— Clement of Alex. Protrept. 2, p. 18. Context:— Rites worthy of the night and of fire, and of the great-hearted, or rather CXXV. — For the things which are considered mysteries among men, they celebrate sacrilegiously.
CXXVL— And to these images they pray, as if one should prattle with the houses knowing nothing of gods or heroes, who they are.
CXXVII.— For were it not Dionysus to whom they institute a procession and sing songs in honor of the pudenda, it would be the most shameful action. But Dionysus, in whose honor they rave in bacchic frenzy, and Hades are the same.40 CXXVIIL— lamblichus, de Mysteriis v. 15. I distin guish two kinds of sacrifices. First, those of men wholly purified, such as would rarely happen in the case of a single individual, as Heraclitus says, or of a of the idle-minded people of the Erechthidae, or even of the other Greeks, for whom there awaits after death what they do not hope (see frag. 122). Against whom, indeed, does Heraclitus of Ephesus prophesy? Against night-roamers, Magians, bacchanals, revelers in wine, the initiated. These he threatens with things after death and prophesies fire for them, for they celebrate sacrilegiously the things which are considered mysteries among men (zr frag. 125).
CXXV.— Clement of Alex. Protrept. 2, p. 19. Context, see frag. 124.
Compare Arnobius, adv. Nat. v. 29.
Idem i. 5, p. 6.
Clement of Alex. Protrept. 4, p. 44. Context: — But if you will not listen to the prophetess, hear your own philosopher, Heraclitus, the Ephesian, imputing unconsciousness to images, "And to these images," etc.
CXXVII.— Clement of Alex. Protrept. 2, p. 30. Context:— In mystic celebration of this incident, phalloi are carried through the cities in honor of Dionysus. " For were it not Dionysus to whom they institute a procession and sing songs in honor of the pudenda, it would be the most shamful action," says Heraclitus. " But Hades and Dionysus are the same, to whom they rave in bacchic frenzy," not for the intoxication of the body, as I think, so much as for the shameful ceremonial of lasciviousness.
Plutarch, de Iside 28, p. 362.
114: HERACLITUS.
certain very few men. Second, material and corporeal sacrifices and those arising from change, such as are fit for those still fettered by the body.
CXXX. — When defiled, they purify themselves with blood, just as if any one who had fallen into the mud should wash himself with mud!
CXXIX. — lamblichus, de Mys. i. 11. Context:— Therefore Heraclitus rightly called them (sell, what are offered to the gods) " atone ments," since they are to make amends for evils and render the souls free from the dangers in generation.
Compare Horn. Od. xxii. 481. See Crit. Note 41.
CXXX.— Elias Cretensis in Greg. Naz. 1. 1. (cod. Vat. Pii. 11, 6, fol. 90 r). Context: — And Heraclitus, making sport of these people, says, "When denied, they purify themselves with blood, just as if any one who had fallen into the mud should wash himself with mud!" For to suppose that with the bodies and blood of the unreasoning animals which they offer to their gods they can cleanse the impurities of their own bodies, which are stained with vile contaminations, is like trying to wash off mud from their bodies by means of mud.
Gregory Naz. Or. xxv. (xxiii.) 15, p. 466 ed. Par. 1778.
Apollonius, Epist. 27.
Note 1.— Instead of Afyou, MS has rWjywzrof, corrected by Bernays, followed by all critics except Bergk.
Note 2.— The ^oyof of Heraclitus stood for the element of order or law in the ever-shifting world. Our word Reason may express the same idea more in accord with the thought of that time (see Introduction, p. 59 ff.). Zeller and Pfleiderer understand by it, Reason ruling or immanent in the world; Heinze, the objective (unconscious) law of Reason; Bernays, conscious Intelligence; Teichmuller, self-conscious Reason; Schuster, on the other hand, regards it as the "revelation offered us by the audible Speech of Nature." In the present passage, Zeller is inclined to understand by roii Aoyov rov6e} primarily the discourse of the author, but contain ing also the idea of the con'tent of the discourse, i. e. the theory of the world laid down in his book (Vol. 1, p. 572, 2). For fuller account of the /.dyof, compare Introduction, pp. 8, 12, 28, 45, 59, 61.
Note 3. — Bvwater reads, ''Oauv 6-ipig d/cor) [iddqate, ravra eyu KPOTI/UEU; Compare Introduction, p. 19 f.
Note 4. — Compare Introduction, p. 48. Bernays (Rhein. Mus. ix. 261 f.) offers the explanation that the eyes are more exact witnesses than the ears, because by the eyes we have the only pure cognition of fire, in the perception of which is the only true knowledge.
Note 5.— See Introduction, p. 36 ff.
Note 6. — Common reading has ev TO aoyov kmaTaaQai yv&pjv TJTE ol iyKVjSspvqcret Trdvra did Trdvruv. Schleiermacher, yv&nriv olr) KvfiepvfjGsi. Bernays, tf-£ oiani^et. Schuster,?/re olr] TE Kvpspvfjaei.
Note 7. — The sense of dirdvTuv is uncertain. In the citations from Plutarch and Simplicius, the word is omitted; they read 116 HEKACLITUS.
KOC/MV lovde. Zeller, whose interpretation of the word we have followed, takes it as masculine, referring to the gods and men, the meaning then being, that since gods and men are included in the world as part of it, they could not have created it. Schuster, on the other hand, renders it as follows: " Die Welt, die alles in sich befasst [die neben sich weder fiir andre Welten noch fur einen Schopfer Raum hat]," etc.
Note 8.— TipTjcTrip is rendered by Schuster "fiery wind'" such as forms the stars. Zeller (Vol. 1, p. 588, 1) believes it has essen tially the same signification as nepavvo^ in frag. 28, both words being other terms for the world-ruling fire or formative principle of the world.
Note 9.— Eusebius omits W, and is followed by Lassalle and Heinze. The former (Vol. 2, p. 63) translates, " Das Meer wird ausgegossen und gemessen nach demselben Logos, welcher zuerst war, ehe es (selbst) noch war," and finds here a confirmation of his interpretation of the Logos as the eternal preexisting law of the identity of being and not-being. Heinze understands it as follows: "Das Meer verwandelt sich in denselben Logos, also in dasselbe Feuer, von welcher Beschaffenheit es vorher war, ehe es selbst entstand." Schuster reads yrp and translates, " Das Meer ergiesst sich und nimmt sein Maass ein im selben Umfang, wie damals als noch keine Erde war" (p. 129). Zeller reads 7/7 and understands the passage to refer to the return of the earth into the sea from which it sprang. By Myoq here he understands "proportion of magnitude "or " size," so that ff rbi> avrbv 7.6-yuv means that the sea returns "to the same size" as before it became earth (Vol. 1, p. 628, 3).
Note 10.— See Introduction, pp. 15, 22, 68.
Note 11.— This fragment is not accepted by Zeller, who holds that air was not recognized by Heraclitus as one of the elements, but that he accepted only the three, fire, water, and earth. Air was added, Zeller thinks, by later writers, who confused it with the " soul " of Heraclitus (Vol. 1, p. 615). Schuster, who thinks Hera clitus did not teach a specific number of elements after the manner of Empedocles, regards the passage as trustworthy (p. 157 ff.). Teichmiiller gives to air an important place in the system of Heracli tus, distinguishing the upper pure air, which is not different from fire, and the impure lower air (Vol. 1, p. 62).
•Note 12. — Schleiermacher, followed by Mullach, reads riva for TV?, so that the sense becomes, "How can that which never sets escape any one?" This is unnecessary and violates the context in Clement. That which never sets is the eternal Order or Law, con ceived here as Destiny or Justice. According to Zeller (Vol. 1, p. 590), that which never sets is fire. According to Schuster (p. 184), it is Eelation or Law, and the TV? refers to Helios, which, though itself the centre of power and intelligence, is yet subject to law. Teichniuller (Vol. 1, p. 184) understands it to refer to Justice or Destiny, which never sets like the sun, and which none can escape.
Note 13. — U'Aeiaruv may be taken as neuter: " Hesiod was a teacher of the greatest number of things." On the unity of day and night, compare Introduction, p. 32 f.
Note 14. — The original text, which reads onorav ov/Li/Lii-yrj 6v6/naai, has been variously corrected. As the subject of avpwy, Schuster inserts olvos, the sense then being that as wine is mixed with spices and labelled as any one pleases, so God receives different names under different forms (p. 188). Bywater, following Bernays (Rhein. Mus. ix. 245), inserts Ovufj.a, and Zeller (Vol. 1, p. 602, 2) reads 5/cw? arjp for bKua~sp. Teichmiiller (Vol. 1, p. 67) attempts to save the original reading by making 6 feo?, (i. e. fire) the subject both of aA/Movrai and avju/u-yy. The correction of Bernays is the most satisfactory; the meaning then being, that as when perfumes are mixed, the mixture is named according to the scent that impresses each person, so God is named according to the attribute that most impresses the individual. Com pare frag. 65. About the same sense, however, is derived from the other readings.
Note 15. — Schleiermacher and Zeller think it doubtful whether any sense can be made out of this fragment. For Schuster's fanciful explanation, see Introduction, p. 18 f. Bernays (Rhein. Mus. ix. p. 265, 6) interprets it to mean that the perception of fire, upon which depends the existence of the soul, is gained after death and the extinction of the sense of sight, by the sense of smell, just as the passage from Aristotle (frag. 37) teaches that in the conflagra tion of the world, all perception will be by the nostrils. Pfleiderer (p. 218) suggests oaiovvrai for Note 16. — Of this passage from Plutarch only the words cid&vriGi nal cwd-/ei, Trpoaeiat unl a~eiai, can with any certainty be attributed directly to Heraclitus. The rest bears marks of later hands, as shown by Bernays (Heraklit. Briefe, p. 55), and Zeller (Vol. 1, p. 576, 2).
Note 17. — Bernays' explanation of this passage (Rhein. Mus. vii. p. 94; compare Introduction, p. 44 f.) has been followed by Zeller, Schuster (partly), and Arnold Hug. According to this interpretation, the association of the bow and lyre lies in their form, which in the case of the old Greek or Scythian bow with its arms bent back at the ends, was like that of the lyre. Hence we have in the bow and the lyre, two distinct illustrations of harmony by opposite straining tension. Lassalle (Vol. 1, p. 113) understands it to refer to the harmony between the bow and the lyre; the bow and the lyre being symbols in the Apollo cult, the one of singularity and differ ence, the other, of universality and union. On Pfleiderer's modi fication of Lassalle' s view, see Introduction, p. 44. In place of -6%ov K.CU hi'pw, Bast reads TOV b^ioq TS KQ.I {laptop. Bergk conjectures TO'OV nai verpf/c. On the interpretation of this passage by Plutarch and Plato's Eryximachus as the harmony of sharps and flats in music, compare Hug (Platons Symposion, p. 77, 5) and Zeller (Vol. 1, p. 578, 2). Compare frags. 56, 43, 59.
Note 18.— Schuster (p. 24, note) reads e? ri -yap Qrjalv, Note 19.— MS reads ypayiuw; Duncker and Bywater, yva^uv • Bernays, yvatyciu.
Note 20. — The common reading is *dv spTrerbv TI/V -y^v vtnn-ai, which Zeller retains, understanding it to refer to the beastliness of men, who "feed upon the earth like the worm " (Vol. 1, p. 660). Pfleiderer likewise accepts this reading, quoting Sallust, Catil. 1: Vitam silentio transeunt veluti pecora, quae natura prona atque ventri obedientia finxit. That Trs-wy, the reading of Stobaeus, followed by Bywater, is correct, however, is shown by comparison with ^Eschylus, Ag. 358, A^of K^aydv kxovaiv Einslv, and Plato's Criti. 109 B, KaOdnep Troi/j.£ve£ nrr/vy 77/^77) ve/uovTEc. With this reading, the sense then becomes that man is subject to eternal divine force or law.
Note 21.— Compare frag. 45 and note 17. Bywater reads naMvToi'of dpuovtq, here; but though in three passages, those namely given under this fragment, TraMv-ovog is found in the MSS, yet the context even in Plutarch, where sharps and flats are spoken of, calls for the meaning " harmony of oppositions," as explained in note 17, for which we should expect irahivrpoirof rather than irahivTovof.
FRAGMENT 60."