j I. — It is wise for those who hear, not me, but the universal Reason, to confess that all things are one.1 II. — To this universal Reason which I unfold, although it always exists, men make themselves in sensible, both before they have heard it and when they have heard it for the first time. For notwith standing that all things happen according to this Reason, men act as though they had never had any experience in regard to it when they attempt such words and works as I am now relating, describing each thing according to its nature and explaining how it is ordered. And some men are as ignorant of what SOURCES. — I. — Hippolytus, Ref. haer. ix. 9. Context: — Heraclitus says that all things are one, divided undivided, created uncreated, mortal immortal, reason eternity, father son, God justice. "It is wise for those who hear, not me, but the universal Reason, to con fess that all things are one." And since all do not comprehend this or acknowledge it, he reproves them somewhat as follows: "They do not understand how that which separates unites with itself; it is a harmony of oppositions like that of the bow and of the lyre" (=frag. 45).
Compare Philo, Leg. alleg. iii. 3, p. 88. Context, see frag. 24.
II.— Hippolytus, Ref. haer. ix. 9. Context:— And that Reason always exists, being all and permeating all, he (Heraclitus) says in this manner: "To this universal," etc.
Aristotle, Rhet. iii. 5, p. 1407, b. 14. Context: — For it is very hard to punctuate Heraclitus' writings on account of its not being clear whether the words refer to those which precede or to those which follow. For instance, in the beginning of his work, where he says, "To Reason existing always men make themselves insensible." For here it is ambiguous to what "always" refers.
Sextus Empir. adv. Math. vii. 132.— Clement of Alex. Stromata, v. 14, p. 716.— Amelius from Euseb. Praep. Evang. xi. 19, p. 540.— Compare Philo, Quis. rer. div. haer. 43, p. 505.— Compau loannes Sicel. in Walz. Rhett. Gr. vi. p. 95.
1 The small figures in the translation refer to the critical notes, pp. 115 ft.
ON NATURE. 85 they do when awake as they are forgetful of what they do when asleep.2 III. — Those who hear a-nd do not understand are like the deaf. Of them the proverb says: " Present, they are absent."
' IV. — Eyes and ears are bad witnesses to men having rude souls.
V. — The majority of people have no understanding of the things with which they daily meet, nor, when instructed, do they have any right knowledge of them, although to themselves they seem to have.
VI. — They understand neither how to hear nor how to speak.
III.— Clement of Alex. Strom, v. 14, p. 718. Context:— And if you wish to trace out that saying, " He that hath ears to hear, let him hear," you will find it expressed by the Ephesian in this manner, "Those who hear," etc.
IV.— Sextus Emp. adv. Math. vii. 126. Context:— He (Heraclitus) casts discredit upon sense perception in the saying, " Eyes and ears are bad witnesses to men having rude souls." Which is equivalent to saying that it is the part of rude souls to trust to the irrational senses.
Stobaeus Floril. iv. 56.
Compare Diogenes Laert. ix. 7.
V.— Clement of Alex. Strom, ii. 2, p. 432.
M. Antoninus iv. 46. Context:— Be ever mindful of the Heraclitic saying that the death of earth is to become water, and the death of water is to become air, and of air, fire (see frag. 25). And remember also him who is forgetful whither the way leads (comp. frag. 73); and that men quarrel with that with which they are in most con tinual association (=:frag. 93), namely, the Eeason which governs all. And those things with which they meet daily seem to them strange; and that we ought not to act and speak as though we were asleep (=. frag. 94), for even then we seem to act and speak.
VI.— Clement of Alex. Strom, ii. 5, p. 442. Context:— Heraclitus, scolding some as unbelievers, says: " They understand neither how to hear li'or to speak," prompted, I suppose, by Solomon, "If thou lovest to hear, thou shalt understand; and if thou inclinest thine ear, thou shalt be wise."
86 HERACLITUS.
VII. — If you do not hope, you will not win that which is not hoped for, since it is unattainable and inaccessible.
VIII. — Gold-seekers dig over much earth and find little gold.
IX.— Debate.
X. — Nature loves to conceal herself.
XI. — The God whose oracle is at Delphi neither speaks plainly nor conceals, but indicates by signs.
XII. — But the Sibyl with raging mouth uttering things solemn, rude and unadorned, reaches with her voice over a thousand years, because of the God.
VII.— Clement of Alex. Strom, ii. 4, p. 437. Context.-—Therefore, that which was spoken by the prophet is shown to be wholly true, " Unless ye believe, neither shall ye understand." Paraphrasing this saying, Heraclitus of Ephesus said, "If you do not hope," etc.
VIII.— Clement of Alex. Strom, iv. 2, p. 565.
IX. — Suidas, under word a^uj^arelv. 'A^iffBartlv. ivtot rb X.— Themistius, Or. v. p. 69 (= xii. p. 159). Context:— Nature according to Heraclitus, loves to conceal herself; and before nature the creator of nature, whom therefore we especially worship and adore because the knowledge of him is difficult.
Philo, Qu. in Gen. iv. 1, p. 237, Aucher.: Arbor est secundum Heraclitum natura nostra, quae se obducere atque abscondere amat.
XI.— Plutarch, de Pyth. orac. 21, p. 404. Context:— And I think you know the saying of Heraclitus that " The God," etc.
lamblichus, de Myst. iii. 15.
Idem from Stobaeus Floril. Ixxxi. 17.
Anon, from Stobaeus Floril. v. 72.
Compare Lucianus, Vit. auct. 14.
XII.— Plutarch, de Pyth. orac. 6, p. 397. Context:— But the Sibyl, with raging mouth, according to Heraclitus, uttering things solemn, rude and unadorned, reaches with her voice over a ON NATURE. 87 XIII. — Whatever concerns seeing, hearing, and learning, I particularly honor.3 XIV. — Polybius iv. 40. Especially at the present time, when all places are accessible either by land or by water, we should not accept poets and mythologists as witnesses of things that are unknown, since for the most part they furnish us with unreliable testimony about disputed things, according to Heraclitus.
XV. — The eyes are more exact witnesses than the ears.4 thousand years, because of the God. And Pindar says that Cadmus heard from the God a kind of music neither pleasant nor soft nor melodious. For great holiness permit^ not the allurements of pleasures.
Clement of Alex. Strom, i. 15, p. 358.
lamblichus, de Myst. iii. 8.
See also pseudo-Heraclitus, Epist. viii.
XIIL— Hippolytus, Ref. haer. ix. 9, 10. Context.-—And that the hidden, the unseen and unknown to men is [better], he (Hera clitus) says in these words, " A hidden harmony is better than a visible ' ' (=. frag. 47). He thus praises and admires the unknown and unseen more than the known. And that that which is discoverable and visible to men is [better], he says in these words, "Whatever concerns seeing, hearing, and learning, I particularly honor," that is, the visible above the invisible. From such expressions it is easy to understand him. In the knowledge of the visible, he says, men allow themselves to be deceived as Homer was, who yet was wiser than all the Greeks; for some boys killing lice deceived him saying, " What we see and catch we leave behind; what we neither see nor catch we take with us " (frag. 1, Schuster). Thus Heraclitus honors in equal degree the seen and the unseen, as if the seen and unseen were confessedly one. For what does he say? " A hidden harmony is better than a visible," and, " Whatever concerns seeing, hearing, and learning, I particularly honor," having before particularly honored the invisible.
XV. — Polybius xii. 27. Context: — There are two organs given to us by nature, sight and hearing, sight being considerably the more truthful, according to Heraclitus, "For the eyes are more exact witnesses than the ears."
Compare Herodotus i. 8.
88 HERACLITUS.
XVI. — Much learning does not teach one to have understanding, else it would have taught Hesiod and Pythagoras, and again Xenophanes and Hecataeus.
XVII. — Pythagoras, son of Mnesarchus, practised investigation most of all men, and having chosen out these treatises, he made a wisdom of his own — much learning and bad art.
XVIII. — Of all whose words I have heard, no one attains to this, to know that wisdom is apart from all.5 XIX. — There is one wisdom, to understand the intel ligent will by which all things are governed through all.6 XX. — This world, the same for all, neither any of XVI.— Diogenes Laert. ix. 1. Context:— He (Heraclitus) was proud and disdainful above all men, as indeed is clear from his work, in which he says, " Much learning does not teach," etc.
Aulus Gellius, N. A. praef. 12.
Clement of Alex. Strom, i. 19, p. 373.
lulianus, Or. vi. p. 187 D.
Proclus in Tim. 31 F.
Serenus in Excerpt. Flor. loann. Damasc. ii. 116, p. 205, Meinek.
Compare pseudo-Democritus, fr. mor. 140 Mullach.
XVII. — Diogenes Laert. viii. 6. Context:— Some say, foolishly, that Pythagoras did not leave behind a single writing. But Hera clitus, the physicist, in his croaking way says, "Pythagoras, son of Mnesarchus," etc.
Compare Clement of Alex. Strom, i. 21, p. 396.
XVIII.— Stobaeus Floril. iii. 81.
XIX.— Diogenes Laert. ix. 1. Context:— See frag. 16.
Plutarch, de Iside 77, p. 382. Context: — Nature, who lives and sees, and has in herself the beginning of motion and a knowledge of the suitable and the foreign, in some way draws an emanation and a share from the intelligence by which the universe is governed, according to Heraclitus, Compare Cleanthes H. in lov. 36.
Compare pseudo-Linus, 13 Mullach.
XX.— Clement of Alex. Strom, v. 14, p. 711. Context:— Heracli tus of Ephesus is very plainly of this opinion, since he recognizes ON NATURE. 89 the gods nor any man has made, but it always was, and is, and shall be, an ever living fire, kindled in due measure, and in due measure extinguished.7 XXI. — The transmutations of fire are, first, the sea; and of the sea, half is earth, and half the lightning flash.8 XXII. — All things are exchanged for fire and fire for all things, just as wares for gold and gold for wares.
that there is an everlasting world on the one hand and on the other a perishable, that is, in its arrangement, knowing that in a certain manner the one is not different from the other. But that he knew an everlasting world eternally of a certain kind in its whole essence, he makes plain, saying in this manner, " This world the same for all," etc.
Plutarch, de Anim. procreat. 5, p. 1014. Context:— This world, says Heraclitus, neither any god nor man has made; as if fearing that having denied a divine creation, we should suppose the creator of the world to have been some man.
Simplicius in Aristot. de cael. p. 132, Karst.
Olympiodorus in Plat. Phaed. p. 201, Finckh.
Compare Cleanthes H., lov. 9.
Nicander, Alexiph. 174.
Epictetus from Stob. Floril. cviii. 60.
M. Antoninus vii. 9.
Just. Mart. Apol. p. 93 C.
Heraclitus, Alleg. Horn. 26.
XXI.— Clement of Alex. Strom, v. 14, p. 712. Context:— And that he (Heraclitus) taught that it was created and perishable is shown by the following, "The transmutations," etc.
Compare Hippolytus, Ref. haer. vi. 17.
XXII.— Plutarch, de El. 8, p. 388. Context:— For how that (scil. first cause) forming the world from itself, again perfects itself from the world, Heraclitus declares as follows, " All things are exchanged for fire and fire for all things," etc.
Compare Philo, Leg. alleg. iii. 3, p. 89. Context, see frag. 24.
Idem, de Incorr. mundi 21, p. 508.— Lucianus, Vit. auct. 14.
Diogenes Laert. ix. 8.
Heraclitus, Alleg. Horn. 43.
Plotinus, Enn. iv. 8, p. 468.— lamblichus from Stob. Eel. i. 41.
Eusebius, Praep. Evang. xiv. 3, p. 720.— Simplicius on Aristot. Phys. 6, a.
90 HERACLITUS.
XXIII.— The sea is poured out and measured to the same proportion as existed before it became earth.9 , XXIV.— Craving and Satiety.10 3 XXV. — Fire lives in the death of earth, air lives in the death of fire, water lives in the death of air, and earth in the death of water.11 XXVI.— Fire coming upon all things, will sift and seize them.
XXIII.— Clement of Alex. Strom, v. 14, p. 712 (=Eusebius, P. E. xiii. 13, p. 676). Context:— For he (Heraclitus) says that fire is changed by the divine Eeason which rules the universe, through air into moisture, which is as it were the seed of cosmic arrangement, and which he calls sea; and from this again arise the earth and the heavens and all they contain. And how again they are restored and ignited, he shows plainly as follows, "The sea is poured out," etc.
XXIV.— Hippolytus, Kef. haer. ix. 10. Context:— And he (Hera clitus) says also that this fire is intelligent and is the cause of the government of all things. And he calls it craving and satiety. And craving is, according to him, arrangement (dtaKfofujmc), and satiety is conflagration (eiarvpoais). For, he says, " Fire coming upon all things will separate and seize them" (zzfrag. 26).
Philo, Leg. alleg. iii. 3, p. 88. Context:— And the other (scil. 6 yovoppvfis), supposing that all things are from the world and are changed back into the world, and thinking that nothing was made by God, being a champion of the Heraclitic doctrine, introduces craving and satiety and that all things are one and happen by change.
Philo, de Victim. 6, p. 242.
Plutarch, de El. 9, p. 389.
XXV.— Maximus Tyr. xli. 4, p. 489. Context:— You see the change of bodies and the alternation of origin, the way up and down, according to Heraclitus. And again he says, "Living in their death and dying in their life (see frag. 67). Fire lives in the death of earth," etc.
M. Antoninus iv. 46. Context, see frag. 5.
Plutarch, de El. 18, p. 392.
Idem, de Prim. frig. 10, p. 949. Comp. pseudo-Linus 21, Mull.
XXVI.— Hippolytus, Ref. haer. ix. 10. Context, see frag. 24.
Compare Aetna v. 536: quod si quis lapidis miratur fusile robur, cogitet obscuri verissima dicta libelli, Heraclite, tui, nihil insuper- abile ab igni, omnia quo rerum naturae semina iacta.
ON NATURE. 91 XXVII. — How can one escape that which never sets?12 XXVIIL— Lightning rules all.
XXIX. — The sun will not overstep his bounds, for if he does, the Erinyes, helpers of justice, will find him out.
XXX. — The limits of the evening and morning are the Bear, and opposite the Bear, the bounds of bright Zeus.
XXXI. — If there were no sun, it would be night.
XXVII.— Clement of Alex. Paedag. ii. 10, p. 229. Context:— For one may escape the sensible light, but the intellectual it is impossible to escape. Or, as Heraclitus says, " How can one escape that which never sets?"
XXVIII.— Hippolytus, Eef. haer. ix. 10. Context.-—And he (Hera clitus) also says that a judgment of the world and all things in it takes place by fire, expressing it as follows, "Now lightning rules all," that is, guides it rightly, meaning by lightning, everlasting fire.
Compare Cleanthes H., lovem 10.
XXIX.— Plutarch, de Exil. II, p. 604. Context.-—Each of the planets, rolling in one sphere, as in an island, preserves its order. " For the sun," says Heraclitus, " will not overstep his bounds," etc.
Idem, de Iside 48, p. 370.
Comp. Hippolytus, Ref. haer. vi. 26.
lamblichus, Protrept. 21, p. 132, Arcer.
Pseudo-Heraclitus, Epist. ix.
XXX.— Strabo i. 6, p. 3. Context:— And Heraclitus, better and more Homerically, naming in like manner the Bear instead of the northern circle, says, "The limits of the evening and morning are the Bear, and opposite the Bear, the bounds of bright Zeus." For the northern circle is the boundary of rising and setting, not the Bear.
XXXI.— Plutarch, Aq. et ign. comp. 7, p. 957.
Idem, de Fortuna 3, p. 98. Context:— And just as, if there were no sun, as far as regards the other stars, we should have night, as Heraclitus says, so as far as regards the senses, if man had not mind and reason, his life would not differ from that of the beasts.
Compare Clement of Alex. Protrept. II, p. 87..
Macrobius, Somn. Scip. i. 20.
92 HERACLITUS.
XXXII.— The sun is new every day.
XXXIII.— Diogenes Laertius i. 23. He (scil. Thales) seems, according to some, to have been the first to study astronomy and to foretell the eclipses and motions of the sun, as Eudemus relates in his account of astronomical works. And for this reason he is honored by Xenophanes and Herodotus, and both Heraclitus and Democritus bear witness to him.
XXXIV.— Plutarch, Qu. Plat. viii. 4, p. 1007. Thus Time, having a necessary union and connection with heaven, is not simple motion, but, so to speak, motion in an order, having measured limits and periods. Of which the sun, being overseer and guardian to limit, direct, appoint and proclaim the changes and seasons which, according to Heraclitus, produce all things, is the helper of the leader and first God, not in small or trivial things, but in the greatest and most important.
XXXV.— Hesiod is a teacher of the masses. They suppose him to have possessed the greatest knowledge, who indeed did not know day and night. For they are one.13 XXXII.— Aristotle, Meteor, ii. 2, p. 355 a 9. Context:— Con cerning the sun this cannot happen, since, being nourished in the same manner, as they say, it is plain that the sun is not only, as Heraclitus says, new every day, but it is continually new.
Alexander Aphrod. in Meteor. 1.1. fol. 93 a. •' Olympiodorus in Meteor. 1. 1. fol. 30 a.
Plotinus, Enn. ii. 1, p. 97.
Proclus in Tim. p. 334 B.
Compare Plato, Kep. vi. p. 498 B.
Olympiodorus in Plato, Phaed. p. 201, Finckh.
XXXIV.— Compare Plutarch, de Def. orac. 12, p. 416.
M. Antoninus ix. 3.
XXXV.— Hippolytus, Ref. haer. ix. 10. Context --Heraclitus says that neither darkness nor light, neither evil nor good, are different, but they are one and the same. He found fault, therefore, with ON NATURE. 93 XXXVI. — God is day and night, winter and sum mer, war and peace, plenty and want. But he is changed, just as when incense is mingled with incense, but named according to the pleasure of each.14 XXXVII.— Aristotle, de Sensu 5, p. 443 a 21. Some think that odor consists in smoky exhalation, common to earth and air, and that for smell all things are con verted into this. And it was for this reason that Heraclitus thus said that if all existing things should become smoke, perception would be by the nostrils.
XXXVIII.— Souls smell in Hades.15 XXXIX. — Cold becomes warm, and warm, cold; wet becomes dry, and dry, wet.
XL. — It disperses and gathers, it comes and goes.16 Hesiod because he knew [not] day and night, for day and night, he says, are one, expressing it somewhat as follows: "Hesiod is a teacher of the masses," etc.
XXXVI.— Hippolytus, Ref. haer. ix. 10. Context:— For that the primal (Gr. irpfrrov, Bernays reads notr/rov, created) world is itself the demiurge and creator of itself, he (Heraclitus) says as follows: " God is day and," etc.
Compare idem, Ref. haer. v. 21.
Hippocrates, nepl diairr/s i. 4, Littr.
XXXVIII.— Plutarch, de Fac. in orbe lun. 28, p. 943. Context:— Their (scil. the souls') appearance is like the sun's rays, and their spirits, which are raised aloft, as here, in the ether around the moon, are like fire, and from this they receive strength and power, as metals do by tempering. For that which is still scattered and diffuse is strengthened and becomes firm and transparent, so that it is nourished with the chance exhalation. And finely did Heraclitus say that "souls smell in Hades."
XXXIX.— Schol. Tzetzae, Exeget. Iliad, p. 126, Hermann. Con text:— Of old, Heraclitus of Ephesus was noted for the obscurity of his sayings, "Cold becomes warm," etc.
Compare Hippocrates, Kepi diairqs i. 21.
Pseudo-Heraclitus, Epist. v. — Apuleius, de Mundo 21.
XL.— Plutarch, de El. 18, p. 392. Context, see frag. 41.
Compare pseudo-Heraclitus, Epist. vi.
94: HERACLITUS.
XLI. — Into the same river you could not step twice, for other <and still other> waters are flowing.
XLIL — fTo those entering the same river, other and still other waters flow.f XLIIL— Aristotle, Eth. Eud. vii. 1, p. 1235 a 26. And Heraclitus blamed the poet who said, " Would XLI. — Plutarch, Qu. nat. 2, p. 912. Context:— For the waters of fountains and rivers are fresh and new, for, as Heraclitus says, " Into the same river," etc.
Plato, Crat. 402 A. Context:— Heraclitus is supposed to say that all things are in motion and nothing at rest; he compares them to the stream of a river, and says that you cannot go into the same river twice (Jowett's transl.).
Aristotle, Metaph. iii. 5, p. 1010 a 13. Context:— From this assumption there grew up that extreme opinion of those just now mentioned, those, namely, who professed to follow Heraclitus, such as Cratylus held, who finally thought that nothing ought to be said, but merely moved his finger. And he blamed Heraclitus because he said you could not step twice into the same river, for he himself thought you could not do so once.
Plutarch, de El. 18, p. 392. Context:— It is not possible to step twice into the same river, according to Heraclitus, nor twice to find a perishable substance in a fixed state; but by the sharpness and quickness of change, it disperses and gathers again, or rather not again nor a second time, but at the same time it forms and is dissolved, it comes and goes (see frag. 40).
Idem, de Sera num. vind. 15, p. 559.
Simplicius in Aristot. Phys. f. 17 a.
XLIL — Arius Didymus from Eusebius, Praep. evang. xv. 20, p. 821. Context:— Concerning the soul, Cleanthes, quoting the doctrine of Zeno in comparison with the other physicists, said that Zeno affirmed the perceptive soul to be an exhalation, just as Heraclitus did. For, wishing to show that the vaporized souls are always of an intellectual nature, he compared them to a river, saying, "To those entering the same river, other and still other waters flow." And souls are exhalations from moisture. Zeno, therefore, like Heraclitus, called the soul an exhalation.
Compare Sextus Emp. Pyrrh. hyp. iii. 115.
XLIIL— Plutarch, de Iside 48, p. 370. Context:— For Heraclitus in plain terms calls war the father and king and lord of all (= frag. 44), and he says that Homer, when he prayed — " Discord be damned ON NATUEE. 95 that strife were destroyed from among gods and men." For there could be no harmony without sharps and flats, nor living beings without male and female, which are contraries.
XLIV.— War is the father and king of all, and has produced some as gods and some as men, and has made some slaves and some free.
XLV. — They do not understand how that which from gods and human race," forgot that he called down curses on the origin of all things, since they have their source in antipathy and war.
Chalcidius in Tim. 295.
Simplicius in Aristot. Categ. p. 104 A, ed. Basil.
Schol. Ven. (A) ad II. xviii, 107.
Eustathius ad II. xviii. 107, p. 1113, 56.
XLIV.— Hippolytus, Kef. haer. ix. 9. Context:— And that the father of all created things is created and uncreated, the made and the maker, we hear him (Heraclitus) saying, " War is the father and king of all," etc.
Plutarch, de Iside 48, p. 370. Context, see frag. 43.
Proclus in Tim. 54 A (comp. 24 B).
Compare ChrysippusfromPhilodem. TT. euffe/fe/o?, vii. p. 81, Gomperz.
Lucianus, Quomodo hist, conscrib. 2; Idem, Icaromen 8.
XLV. — Hippolytus, Ref. haer. ix. 9. Context, see frag. 1.
Plato, Symp. 187 A. Context: — And one who pays the least atten tion will also perceive that in music there is the same reconciliation of opposites; and I suppose that this must have been the meaning of Heraclitus, though his words are not accurate; for he says that the One is united by disunion, like the harmony of the bow and the lyre (Jowett'stransl.).
Idem, Soph. 242 D. Context:— Then there are Ionian, and in more recent times Sicilian muses, who have conceived the thought that to unite the two principles is safer; and they say that being is one and many, which are held together by enmity and friendship, ever parting, ever meeting (idem).
Plutarch, de Anim. procreat. 27, p. 1026. Context:— And many call this (scil. necessity) destiny. Empedocles calls it love and hatred; Heraclitus, the harmony of oppositions as of the bow and of the lyre.
Compare Synesius, de Insomn. 135 A Parmenides v. 95, Stein.
96 HERACLITUS.
separates unites with itself. It is a harmony of oppo sitions, as in the case of the bow and of. the lyre.17 XLVL— Aristotle, Eth. Nic. viii. 2, p. 1155 b 1. In reference to these things, some seek for deeper princi" pies and more in accordance with nature. Euripides says, " The parched earth loves the rain, and the high heaven, with moisture laden, loves earthward to fall." And Heraclitus says, "The unlike is joined together, and from differences results the most beau tiful harmony, and all things take place by strife."
XLVII. — The hidden harmony is better than the visible. 18and3 XLVIII. — Let us not draw conclusions rashly about the greatest things.
XLIX. — Philosophers must be learned in very many things.
L.— The straight and crooked way of the wool- carders is one and the same.19 XL VI.— Compare Theophrastus, Metaph. 15., Philo, Qu. in Gen. iii. 5, p. 178, Aucher.
Idem, de Agricult. 31, p. 321.
XLVII.— Hippolytus, Ref. haer. ix. 9-10. Context, see frag. 13.
Plutarch, de Anim. procreat. 27, p. 1026. Context:— Of the soul nothing is pure and unmixed nor remains apart from the rest, for, according to Heraclitus, " The hidden harmony is better than the visible," in which the blending deity has hidden and sunk varia tions and differences.
Proclus in Cratyl. p. 107, ed. Boissonad.
XLVIII.— Diogenes Laert. ix. 73. Context.-—Moreover, Hera clitus says, " Let us not draw conclusions rashly about the greatest things." And Hippocrates delivered his opinions doubtfully and moderately.
XLIX.— Clement of Alex. Strom, v. 14, p. 733. Context:— Philo sophers must be learned in very many things, according to Hera clitus. And, indeed, it is necessary that " he who wishes to be good shall often err."
L.— Hippolytus, Eef. haer. ix. 10. Context:— And both straight ON NATURE. 97 LI. — Asses would choose stubble rather than gold.
LII. — Sea water is very pure and very foul, for, while to fishes it is drinkable and healthful, to men it is hurtful and unfit to drink.
LIII. — Columella, de Re Rustica viii. 4. Dry dust and ashes must be placed near the wall where the roof or eaves shelter the court, in order that there may be a place where the birds may sprinkle themselves, for with these things they improve their wings and feathers, if we may believe Heraclitus, the Ephesian, who says, " Hogs wash themselves in mud and doves in dust."
LIV. — They revel in dirt.
and crooked, he (Heraclitus) says, are the same: " The way of the wool-carders is straight and crooked." The revolution of the in strument in a carder's shop (Gr. yvafyeiu Bernays, -ypaQeiu vulg.) called a screw is straight and crooked, for it moves at the same time forward and in a circle. " It is one and the same," he says.
Compare Apuleius, de Mundo 21.
LI.— Aristotle, Eth. Nic. x. 5, p. 1176 a 6. Context:— The pleasures of a horse, a dog, or a man, are all different. As Heraclitus says, "Asses would choose stubble rather than gold," for to them there is more pleasure in fodder than in gold.
LIL— Hippolytus, Ref. haer. ix. 10. Context:— And foul and fresh, he (Heraclitus) says, are one and the same. And drinkable and undrinkable are one and the same. " Sea water," he says, " is very pure and very foul," etc.
Compare Sextus Empir. Pyrrh. hyp. i. 55.
LIII.— Compare Galenus, Protrept. 13, p. 5, ed. Bas.
LIV. — Athenaeus v. p. 178 F. Context:— For it would be unbe coming, says Aristotle, to go to a banquet covered with sweat and dust. For a well-bred man should not be squalid nor slovenly nor delight in dirt, as Heraclitus says.
Clement of Alex. Protrept. 10, p. 75.
Compare Sextus Empir. Pyrrh. hyp. i. 55.
Vincentius Bellovac. Spec. mor. iii. 9, 3.
98 HERACLITUS.
LV. — Every animal is driven by blows.20 LVI. — The harmony of the world is a harmony of oppositions, as in the case of the bow and of the lyre.21 LVII. — Good and evil are the same.
LVIII. — Hippolytus, Ref. haer. ix. 10. And good and evil (scil. are one). The physicians, therefore, says Heraclitus, cutting, cauterizing, and in every way tor turing the sick, complain that the patients do not pay them fitting reward for thus effecting these benefits — fand sufferings. f LV.— Aristotle, de Mundo 6, p. 401 a 8 (:= Apuleius, de Mundo 36; Stobaeus, Eel. i. 2, p. 86). Context:— Both wild and domestic animals, and those living upon land or in air or water, are born, live and die in conformity with the laws of God. " For every animal," as Heraclitus says, "is driven by blows" (^nTl Stobaeus cod. A, Bergkius et al.; vulg. rr/v yf/v vs/aerat, every animal feeds upon the earth).
LVI.— Plutarch, de Tranquill. 15, p. 473. Context:— For the har mony of the world is a harmony of oppositions (Gr. rcakivrovo^ appoviv, see Crit. Note 21), as in the case of the bow and of the lyre. And in human things there is nothing that is pure and unmixed. But just as in music, some notes are flat and some sharp, etc.
Idem, de Iside 45, p. 369. Context:— "For the harmony of the world is a harmony of opposition, as in the case of the bow and of the lyre," according to Heraclitus; and according to Euripides, neither good nbr bad may be found apart, but are mingled together for the sake of greater beauty.
Porphyrius, de Antro. nymph. 29.
Simplicius in Phys. fol. 11 a.
Compare Philo, Qu. in Gen. iii. 5, p. 178, Aucher.
LVII.— Hippolytus, Kef. haer. ix. 10. Context, see frag. 58.
Simplicius in Phys. fol. 18 a. Context:— All things are with others identical, and the saying of Heraclitus is true that the good and the evil are the same.
Idem on Phys. fol. 11 a.
ON NATURE. 99 LIX.— Unite whole and part, agreement and dis agreement, accordant and discordant; from all comes one, and from one all.
LX. — They would not know the name of justice, were it not for these things.22