FRAGMENT 60."
Note 22.— What is referred to by ravra, " these things," has been questioned. Teichmiiller, followed by Pfleiderer, has given the true explanation. Tav-a refers to some idea the opposite of "justice." Clement is illustrating the Pauline principle that without law there would have been no sin. For this, Heraclitus, whose prominent thought was, no war without peace, no good without bad, etc., served him as good authority.
Note 23.— The original text is as follows: Ei 6s xpy rb Schleiermacher proposes eitievai for el 6e and eptv for kpelv, and has been followed by Zeller, Bywater and others. Schuster retains the MS form in the first clause. Xpe&peva also gives trouble. Brandis proposes 0u£6[*eva. Schuster reads KCLTaxpeaueva, approved by Zeller. Lassalle and Bywater retain xpe&neva. This passive use is unusual, but possible, as shown by the analogy of Karaxpeufieva. The transla tions of Schuster and Lassalle are as follows: Schuster (p. 198)—" In dem Falle muss man also den gemeinsamen Krieg sogar Recht nennen und [sagen] das alles [nur] in Folge des Streites entsteht und sich aufbraucht."
Lassalle— " Man muss wissen dass der Krieg das Gemeinsam ist, und der Streit das Recht, und dass nach dem Gesetz des Streils alles wirdund verwendet wird (or lit. und sich bethiitigt)."
Hwof in this passage has almost the signification "common good."
Note 24.— Critics have expended their ingenuity in trying to make something out of this obscure fragment. Teichmiiller (Vol. 1, p. 97 ff.) says that we have here the distinction of the intelligible from the sensible world. The former is the pure, light, fiery and most incor poreal being, compared with which the world of the senses is death. Zeller (Vol. 1, p. 651) similarly refers it to the testimony of the senses, which see the world as something " stiff and dead," when really everything is in constant motion. Schuster (p. 276) labors with a far-fetched interpretation to show that the passage does not cast any disparagement upon the senses. For Pfleiderer' s explana tion, see Introduction, p. 43. All these interpretations look for a theoretical meaning, when it is quite possible that no theoretical meaning was intended. It is simpler to compare it with frag. 2, and refer it to Heraclitus' repeated charge against the people, of their sleep-like condition when awake.
Note 25.— We have followed Schuster's punctuation of this frag ment. Bywater, with other critics, reads, "Ev TO ao^bv povvov AeyeaOac OVK idiMi nal iOsAei Zqvbc; ovvofia. To ao(j)6v, here, is the worldruling Wisdom or Order, to which Heraclitus applies many names. (See introduction, p. 60 f.) It wills and wills not to be called by the name of Zeus, because that name, while it points towards its true nature, yet but partly indicates it, or in part wrongly. The variety of meanings, however, which have been drawn from this fragment may be shown by the following translations. Schleiermacher (and Lassalle): "Das Eine Weise allein will nicht ausgesprochen werden und will ausgesprochen werden, der Name des Zeus." Schuster: " Nur eines ist die Weisheit; sie lasst sich nicht und lasst sich doch auch wieder benennen mit des Zeus Namen." Bernays: "Eines, das allein Weise, will und will auch nicht mit des Z?/»> Namen genannt werden." The poetical form Zjyvdf is chosen, thinks Bernays, to indicate that the One Wise is the source of "life." Zeller: " Eines, das allein Weise, will und will auch nicht mit dem Namen des Zeus benannt werden." Pfleiderer: "Als Eins will das weise Allwesen, Zeus genannt, nicht bezeichnet werden und will es." Teichmuller: "Die Weisheit, Zeus genannt, will allein eins heissen und will es auch nicht."
Note 26.— This fragment is connected by Schuster and Zeller with the group of passages concerning rest in change (see frags. 82, 83), and refers to the pleasure which the rest and change of death bring to souls. They therefore reject the w 6avarov of Numenius as not Heraclitic. (Schuster, p. 191, 1. Zeller, p. 647, 2.) Pfleiderer, how ever (p. 222), retains the w Odvarov as genuine, and explains that it is a pleasure to souls to become wet, because so by pursuing the way down into apparent death, they attain their new birth of life in death. He therefore retains also the rip^iv 81 elvai av-aig r/> elg -/> •ytveaiv KTuatv, of Numenius, as expressing the true sense of the passage.
Note 27.— The added clause of Plutarch, "It flashes through the body like lightning through the clouds," is also regarded by Schleiermacher, Schuster, Zeller, and Pfleiderer, as Heraclitic.
The similarity of the three fragments 74, 75, and 76 suggests, of course, that they are all corrupted forms of a common original. Bywater, however, accepts the form of expression in frag. 74 as surely Heraclitic and marks the other two as doubtful. Schleiermacher, from the number of citations of each of these fragments, concludes that Heraclitus had expressed himself in each of these three forms. Lassalle, in agreeing with him, believes also that Heraclitus, who was given to playing upon words (for further examples of Heraclitus' puns, compare frags. 91, 101, 127, 66), not without purpose chose the words avrj and ayrf, and sees in the use of the latter word a reference to the lightning-like movement of the soul (Vol. 2, p. 196 f.). Zeller thinks it difficult to determine the original form, but he does not regard the proposition alrf fyp?} dr?}, as Heraclitic (Vol. 1, p. 643, 2).
Note 28.— The original of this difficult and corrupted passage as it appears in Clement, is as follows (unpunctuated), "Kvdp^o^ kv £v<j>P6vr, <j>ao<; aKTETcti iavrti aKoOavuv dToa/tor^f frv 6e aTrrsrat redseuTO? eMa>i> (moa^ae^ 6^ eyp^/opo^ aTrrsrat evSovro,;. Various emendations and translations of this have been made. Compare Schuster, p. 271 • Pfleiderer, p. 204, 1. Bywater, however, finally rescues as Hera clitic the form given above in the text.
Note 29.— That this fragment is to be taken in the sense in which Diogenes understands it, rather than in that of Plutarch, is held by Schuster (p. 61) and Zeller (Vol. 1, p. 654, 4). Lassalle (Vol. 1, p. 301), following Schleiermacher, takes it as Clement does, in the sense of the Delphic inscription, "I have sought myself in the general flux of things, I have striven to know myself." For Pfleiderer's inter pretation and the true meaning, see Introduction, pp. 41, 48.
Note 30.— Lassalle, following Creuzer, reads ajX£odai instead of apxeoOat, (Vol. 1, p. 131.)
Note 31.— Lassalle (Vol. 1, p. 290) interprets this fragment as follows: In waking, we distinguish our own representations from the objective world common to all. In sleeping, they are one and the same. Hence Heraclitus says the sleeping make their own world Similarly Pfleiderer (p. 202 f.) understands Heraclitus to mean that the sleeper makes his own world, while the waking man is con scious that corresponding to his world of ideas there is a common objective world. Pfleiderer rejects nal owepyovg as an addition of Aurelius.
Note 32.— This fragment has given trouble. Bernays (Heraclitea 15) proposes to substitute ta^/zovof for fiaipovos, but has not been followed by other critics. Schleiermacher translates, " Ein thorichter Mann vernimmt nicht mehr von Schicksal als ein Kind von einem Mann." Schuster (p. 342) renders, " Der Mensch in seiner Kindheit hat (sie [i. e. the names]) von Gott gehort, wie (jetzt) das Kind von dem Manne," and finds here support for the theory of the natural fitness of names (see Introduction, p. 16), which primitive man learned directly from Nature. Zeller (Vol. 1, p. 653) refers it to the childish want of reason in man, which does not perceive the voice of the deity. Pfleiderer (p. 51) renders, " Der unverstiindige Mensch hat von jeher nur soviel von der Gottheit gehort, als ein Kind vom Manne."
Note 33.— °rppiv here is to be taken in the sense of excess of selfassertion, the private will against the universal Law. Compare frags. 92, 104, etc.
Note 34.— The latter clause may also be translated, "Wisdom is to speak and act truly, giving ear to Nature."
Note 35.— Clementine MS reads /JoiMf). Eusebius, followed by all but Mullach, reads /fcwAy. For Heraclitus' opinions on democracy, see, further, frags. 114, 113.
Note 36.— The passage in Clement is as follows: dMd -d ^v rfc yvuaeug fiddtj upvirreiv dirtoTtJ) dyaOq, naff 'Hpa/c/.eirov • aniaTirj yap (hatyvyydvei firj yiyv&crKeaOai, from which it is seen that'the words of Heraclitus, airurrin titatpvyyavei w -ycyv&ffKeoBai, were differently understood by Clement and Plutarch. Schuster (p. 72) accepts the Clementine form, and regards the whole, passage as Heraclitic, and renders, " Die Tiefe der Erkenntniss zu verbergen, das ist ein gutes Misstrauen. Denn durch diese misstrauische Behutsamkeit entgeht man dem Schicksal durchschaut zu werden," by which he accounts for the (intentional) obscurity of Heraclitus' writings. Zeller (Vol. 1, p. 574, 2), following Schleier macher, rejects the Clementine version, and regards the words as teaching that truth is hidden from the masses because it seems incredible to them. A still different meaning may be found in the words if we take diriariTj as subjective, referring to the want of faith which prevents us from seeing truth.
Note 37. — The common reading is, Soneovruv 6 doKt/xararog -yivaaKei (pvhacaeiv, which makes nonsense. Schleiermacher proposes doKtovra 6 6oKifj.6-arog ytvaaKeiv fyvkaaaeiv. Schuster (p. 340) suggests, SOKEOVTUV, o fioKifiaraTov yiverai, yivucusi <j>v%daa£tv, and fancies the allusion is to the poets, who from credible things accept that which is most credible. Bergk, followed by Pfleiderer, reads favdaaeiv, to talk nonsense. Bernays, followed by Bywater, reads ^daaeiv.
Note 38.— This fragment has been variously translated, but the meaning seems to be that a man's God or Destiny depends not upon external divine powers, but upon his own inner nature. Teichmiiller finds here the further meaning that the essence of mind is the essence of deity.
Note 39. — The meaning of this passage is very doubtful. We have followed Bernays' reading instead of the common IvQa dedvri, which Bywater retains, although he marks it uncertain. Schuster (p. 176, 1) suggests [6ai[j.uv £0£/la] ev6a.de kovri eTruaraaOai KOI QvZaKog K. r. 2. Zeller (Vol. 1, p. 648, 4) regards it as a reference to the daemons who are made protectors of men. Lassalle (Vol. 1, p. 185) thinks it refers to a resurrection of souls.
Note 40.— For text and discussion of this passage, see Introduction, p. 52 ff. Teichmiiller' s interpretation of it is as follows: " Wenn es nicht Dionysus ware, dem sie die Procession f iihren und dabei das Lied auf die Schamglieder singen, so ware das Schamloseste ausgefiihrt. Nun aber, ist Hades (der Sohn der Scham) derselbe wie Dionysus, dem sie rasen und Feste feiern." This means, says Teichmiiller, that the shameful and the becoming are the same (Identification of opposites). For what is improper for men is proper for Dionysus, because he is the same as Hades, and Hades is the same as shame, which latter he attempts to prove from Plutarch, de Is. 29 b. Again, Dionysus and Hades are the same, because the former stands for the sun and the latter for the lower world, and as the sun is absorbed into the earth at night and generated therefrom in the morning, they must be essentially the same. (Neue Studien, Vol. 1, p. 25.)
Note 41. — That the use of this term was ironical, is made probable by the following fragment.
*** HERACLITUS.
HPAKAEITOY E$E2IOY IIEPI *Y2EQ2.
II. Tou 8e \6yov rovS' eovros alel dgvveTot yiyvovTat avdpcoTroi /cat irpcxrQev rj aKovo~ai KOI aKovcravTes TO npfoTov. yivofjifvwv yap mivrcav Kara TOV \6yov Tov8f dnflpoio-i eoi/catrt Tretpcbjuei/oi KOI eVe'coj/ /cat epyuv ToiovTewv OKOICOV e'ycb St^yev/iat, StaipeW e/caoroj/ /cara (pvaiv /cat (ppdfav OKMS e^et. TOIT 5e aXXovs- dvQpu>no\>s \avBdvti 6/cocra eyepOcvrcs Trotfovo-i, svdovTfs firi\avddvovrai.
f\OVT(t)V.
V. On (ppovfovat rotaCra TroXXoi OKOCTOKTI fytivptovcri ov8f p.a66vTes ytva)o~Kovo-i, (tbvrouri 8e 8oKfovo~i.
VI. 'AxoOfrat OV/K €7rtora/ifj/ot ouS' finely.
VIII. Xpvarbv ol 8i^T)p.€voi yrjv TToXXi^j; opuo-ffouai KOI fvpio-novai 6\iyov.
IX. ' XL O aya| ou ro p.avTfiov eWt TO eV AeX^oir, oure Xeyet ovre KpvirTfi, aXXa St^uXXa Se p.aivofj.fvta oTOfMTi tzyeXaora /cal aicaXXcoTrtoTa «at a/iup«rra fp6fyyo/j,evr] ^i\i<av fTeoov f£tKveeTai TTJ (pwvfj did TOV dfov.
XIV. PolybiUB iv. 40: TOVTO yap ifito'f eWi rwj/ laJv /catpwj/, eV off »cai TropevTtov yeyovoro)!/ oti/< Av en npfnov firj iroit^Tais KOI fiv0oypd(pois xpTjvdai p.dpTvai nepl TWV ayvoovpevwv, oirtp 01 irpb f)p.ci)v Trepl TU)v irXeio-Tcov, dirio~Tovs dp.(j^io'^r)Tovp.fvo)v irap£)(op.fvoi fitftaicoras Kara TOV 'Hpa/cXetTov.
XVI. TIo\vp.adii] vdov fX€lv °v 5i5ao"Ket " 'Hcriodoy yap av fdida^f KOI Tlvdayoprjv avris re Sfvofpdvca Kal 'ExaTatoi'.
-XV 11. Iivday6pr]s Mvrjtrdpxov taTopirjv ^'(r/CT/cre dvdpwnatv /iaXifTTa Kal eK\e^dfj,fvos rnvras ras (rvyypafjjds eTroir/a-e ecovrou acxpirjv, -A-^. KOO-/ZOJ/ <C roffie ~^> TOV avrbv drravTcov ovre ns QeSav oure dvdptarrcov fTToirjcrc, d\\ r}v alfl Kal eari Kal ecrrai rrvp aet'^taov, (nrTop.fvov p.erpa Kal XXI. Tlvpbs rpoTral TrpwTov 6d\acro-a ' OaXd&arj? 5e TO p-ev tffjuav ytj, TO 8e XXII. Hvpbs dvrap.fi@€Tai irdvra Kal irvp cnrdvTcav, co(nrf ij/Aara /cat xPT]P-aTti)t' xpva°s> XXIV. Xpr}o-p.o<rvvTj...Kopos.
XXV. Zrj jrvp TOV yrjs Qavarov, Kal ai)p ^"77 TOV Trupos Bdvarov ' v £rj TOV depos ddvaTOV, yr) TOV vSaTos.
XXVI. Udvra TO irvp €7Tf\@bv Kpive'fi Kal KaToXfafTui.
XXV 111. Ta 5e TrdvTa oiaKi£ei Kfpavvos.
XXX. "Hour Kal eoireprjs repftara fj apKros, KOI dirrlovTTjs apKTo uiOpiov Atov.
XXXI. Et P.TI rjXios TJV, fixppovrj av yv.
XXXIII. Diogenes Laert. i. 23: doxel de (sell.
XXXIV. Plutarchus Qu. Plat. viii. 4, p. 1007: oiW ofa t Kad' r)8ovriv (KUOTOV.
XXXVII. Aristoteles de Sensu 5, p. 443 a 21: Bow 5' Mots XXXVIII. At ^v^ai ocr/ioJvrat /ca$' qdtjv.
XXXIX. Ta faxpct tfeperat, 6fpfj.bv \^i;^crai, uypoj/ avaivcrai, /cap-(paXe'oj/ j/oriferat.
XL. 2/ci5v»j(rt /cat fruyayei, Trpotretfrt /cat airfiai.
XL/11, y nora/Ltot(rt rot(rt avrolcri efjiftaivovcriv ere pa /cat erepa ilfiara cVtppet J.
XLIV. ndXe/zoy irdvTQiv p.fv Trarrjp eon iravrcnv de /3atnXeur, KOI TOVS p.ev deovs e'5et£e TOVS Se avdpcajrovs, TOVS pev 8ov\ovs fTroirjcre TOVS 8e XLVI. Aristoteles Eth. Nic. viii. 2, p. 1155 b 1: /cat ircpl XLVII. 'App-ovLT) dcpavrjs (paveprjs Kpeio~o~o)v.
XL/ V III. Mr) eiKr] irfpl T&V ftcyioTt&v crvjujSa XLIX. Xpr] ev p.a\a iro\\£)v io~ropas <pt\oo-6(povs avdpas civai.
ljl« Ovoi o~vp/J-dT civ fXotvTO fj,d\\ov TJ %pvo~ov.
LIU. Columella de E. E. viii. 4: siccus etiam pulvis et cinis, ubicunque cohortem portions vel tectnm protegit, iuxta parietes reponendns est, ut sit quo aves se perfnndant: narn his rebus plumam pinnasque emendant, si modo credimus Ephesio Heraclito qui ait: sues coeno, cohortales aves pulvere (vel cinere) lavari.
LV. Udv fpTTCTov irXrjyfj pcp-crai.
IjVII. 'AyaOov /cat KUKOV LVIII. Hippolytus Eef. haer. ix. 10: Kal dya&bv /cat (soil, fv ecrri)' oi yovv tarpot, fpr}o~\v 6 'Hpa/cXetro?, Tfjuvoj/res K iravTT) (3ao~avi£ovT€s /ca/cw? TOVS appuxTTovvras eTraiTiwvrai fj.r)8ev' u£iov p.io-dbv \ap.pdi>€tv napa TCOV dppcoaTovvTwv, ravra fpya£dp.(voi. TCI dyada /cat "f Tas vocrovs "f.
LIX. 2wd\|^eta? ouXa KOI ov^t ovXa, avp-Cpfpoufvov 8ta<pfp6p.fvov, arvvqdov diadov ' *K irdvTtov fv Kal e'£ fvbs ndvra.
LXL Schol. B. in II. iv. 4, p. 120 Bekk.: imprrrcs (pao-iv, d TOVS dfovs TroXe'/ncoi' 6fu. aXX OVK drrpfrrfs ' ra yap yevvala epya. aXXtay re 7roXe/Moi KOI /ia^at f]p-iv p.ev SaWi doKtt, TW 8e ^et5 ovfie Seiva. o•^;^T€Xe^ yap airavra o ^eo? Trpo? app.oviav r£)i> oXooi/, oi/coj/oyMcoi' ra (Tvp-diepovra, OTTCO Ktii HpaxXetToy Xeyei, coy TCO /Ltet' atco /<aXa Trai/ra xai ayada KOI 5i/caia, <"ivdpa>noi 8e a p,fv cidiKa v7r€iXr](pacrii>1 a 8t diKaia.
LXII. EtSeVat ^p^ TOV 7r6\ep.ov eovra £vvovt KOI biicrjv epiv ' Kal yivd-Ta KOT tpiv KOI j ^peu>p.^va \.
LXIV. Qdvaros f'ori oKotra eytpdevrfs opeo/Ltev, OKOCTO fie L/X V I. ToC jSioC ovvopa (Bios, fpyov df Odvaros.
LX V II. 'Addvarot OVTJTOI, Bvrjro\ dddvarot, favTfs TOV eKfivw Odvarov TOV fie fKfLVOW ftiov TfdvfwTfS- LX V III. tyvxfjon yap ddvaros vficop yfve'adai, v8an fie Odvaros yfjv yfveo-Oai * f< yrjs fie vficop yiVerat, e'£ vdaros fie ^V^TJ. LXIX. 'Oftbs (iva> KOTO) p.ia *a\ cdirrr}. LXX. Svvbv dpxrj Kal Tre'pa?.
LXXI. ^v^fjs TTfipara OVK av f^fvpoio Trdcrav JmTropfvn/jifvos ofiov. LXXII. tyvxfjo~i re'p^t? vypTjo~i yevf&dai.
lj-X.yvlll. A.vfjp OKOT av p.fdv(r6Tj, ayfTai into Traifiof dfrj^ov crciaXXofjifvos, OVK firmoiv OKT) j3ai.vei, vypfjv rfjv \^V^T)V e^w.
LXX VII. "AvdponTTos, OKCO? fv fixppovrj rpdos, aTrrerat dTroo~^€vvvTai.
LXXVIII. Plutarchus Oonsol. ad Apoll. 10, p. 106: TroVe yap eV r)^v avrols OVK fanv 6 Bdvaros ', Kal rj (prjatv 'HpaxXfiTo?, raur' eivai £5>v Kal TeOvrjKos, KOI TO eypqyopbs Kal TO Kadevftoi/, /ecu vtov Kal yrjpaiov ' rdSe yap p.€Tcnrfcr6i>Ta eKelvd e'crri Kaneiva TrdXiv /neraTreo-oVra ravra.
-LXXX.
Toiai avTolo~i epfHaivopev re «at OVK e ?LieV Te xat OVK fliev.
LXXXVII. Plutarchus de Orac. def. 11, p. 415: ot ^v " fipavTos " dvoyij/coaKoi/Teff (apud Hesiod. fr. 163 Goettling) eV^ LXXXVIII. lo. Lydus de Mensibus iii. 10, p. 37 ed. Bonn: 6 rpuiKOvra apiO^bs (pvaiKWTaTos eVrij/ ' 6 yap ev fJLOvdai Tpids, TOVTO ev 8fKao-i TpiaKOVTas. errel Kal 6 TOV fjirjvbs Ki>K\of o-vvea-TTjKfv eK Teo-a-dpcav TWV djro fj.ovddos egrjs TfTpaywvav a', S', & ', iC'. ode.v OVK OTTO (TKOTTOV 'H.paK\eiTos yevcav TOV p.rjva /caXet.
LXXXIX. Ex homine in tricennio potest avus haberi.
XC. M. AntoninilS Vi. 42: rrdvTcs els ev a7roTeXeo-/za avvepyovpev, oi p.ev eldoToos Kal TrapaKoXovdrjTiKws, ol de dvtirHTTa.T(i>s ' wo-trep Kal TOVS KaQevdovTas, oi/zai, 6 'Hpd/cXeiro? epyaTas elvai \eyei KOI o~vvepyovs TO>V ev TW /cooyza> yivopevcov.
A.O1. Svvdv e'o-Ti Tracri ro (ppovifiv. £vv vow \eyovras lo-xvpi£(.(rdai Xprj TU> £vv<u TrdvTcw, oK<oo"irep vouq> TroXiy Kal TTO\V itr^vporepcoy. rpe-(povTai yap TrdvTes ol dvdpwTretoi vopoi VTTO evos TOV detov ' /epareei yap Toaovrov OKOQ-QV eWXei Kal e^apKeet iraai Kal ireptyiveTai.
XCIII. TQi /LtdXiora dir}VfKe'<os 6p.i\eovo-i, TOVTM diafpepovTai.
XCIV. Ov Set totrnep Kadfvdovras Troiflv KOI Xeyeiv.
TOLS fyprjyopoaiv eva KOL KOIVCV Koo-p-ov fivat, TWV 8e K0ip.(t)p.eva>v fls tdiov a7ro<rTpe'<pe<r&u.
XCVI. *Hdos yap dv6p<a7ra.ov p.fv OVK e^ei yvd>p.as, Qelov Se €^ei. XCVII. 'AvTjp vrjTnos fJKovae Trpos 8a.ip.ovos OKaxrirfp TTOIS Trpos av8pos.
XCVIII. Plato Hipp. mai. 289 B: $ oi> KCU 'Hpd/cXeiro? ravrw TOVTO Xeyet, ov <rv eVayei, OTI avSpwiruiv 6 croffxaraTos irpos 6cbv iriorjKOS (pavflrai KOI (rofpia KOL /caXXet KOI TOIJ aXXoiy TTCLCTIV; XCIX. Plato Hipp. mai. 289 A: 2> aj/0po>7re, ayi/ocl? 6Vt TO TOV 'Hpa/cXftVou eu e^ei, cb? apa Tridf)wi>v 6 /caXXioroy alaxpos aXXcp yeVfi avp.fld\\eiv, KOI xyrpSiv fj Ka\\i(TTr] alcrxpa irap0tva>V ytvei <rvp.(3a\\eiv, ws 'imrias 6 (ro(pos.
coveerai.
CVI. "fAr^pcoTToio-t Tram /neVeori yiyvaxrufiv eavTovs KOI o~ci)(ppovflv\.
C VIII. 'Ap.adtrjv afjieivov KpviTTeiv ' epyov 8e ev dvecrfi Ka\ Trap oivov.
CIX. "|" KpvTTTCtv dfjLaGiTjv Kpeo~o~ov 77 es TO pecrov (pepetv \.
CX. Ndp.oy KQI @ov\f) 7rei$fcr$ai evoy.
CXI. Ti? -yap avT&v voos r) <ppr)V | [fijyp.eoyj doidolai fTrovTat <al difiao-AcaXa) xpeooireu 6/ii'Xa), ov/c eiSdrey on TroXXoi /caKoi dXtyot 5e dyadoi. alpevvrai yap ev dvrla Travroav ol aptorot, K\eos devaov dvrjTcov, ol de TroXXoi K€K.6pr)VTai oKG)0"7rep KTrjvea.
CXII. 'El/ Tlpirjvrj Bias eyevfTo 6 Tewra/ieo), ov TrXe'coi/ Xdyoy r) TWV CXIII. Ei? efjiol uvpioi, fav apioro? r/.
CXIV. *A.£iov 'E(f)fcriois f](Br)dbv airdy^acrQai Trdcri Kal rols dvrjftoi? TTJV noXiv KaTaXnrfLV, o'iTivfs 'EpfModcapov ai>8pa favrcov OVTJKTTOV f{-fj3a\ov, CX V. Kvvfs Koi (Bav£ov(Ti ov av /JLTJ CXVII. BXa^ avQputiros eirl Travrl \oyco eTTTorjcrd CXIX. Diogenes Laert. ix. 1: roV & " CXX. Unus dies par omni est.
CXXI. *H^o? dvdpwTTCj) 8aip.(ov.
CXXII. 'A.v6p<a7rovs /jifVfi Tt\fVTT](ravTas a&cra OVK eXTrovrai ovde ai CXXIII. "j^vdade fovras fTravia-Tacrdai Kal (pvXaKas ylvevOai eyeprl CXXV. Ta yap vout£6peva «ar' dvBpwTrovs uvcrTTjpta ai/tepcocrri CXXVI. Kai rois dyd\p.acn rovreoiai ev \ovrai, oKolov €t ns rot?
do/JiOlGTl XeO^fCVOlTO, OV TL yiVOHTKCOV OfOVS Ov8 TJpaaS, OlTU>€g £l(n.
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