LXL— Schol. B. in Iliad iv. 4, p. 120 Bekk. They say that it is unfitting that the sight of wars should please the gods. But it is not so. For noble works delight them, and while wars and battles seem to us terrible, to God they do not seem so. For God in his dispensa tion of all events, perfects them into a harmony of the whole, just as, indeed, Heraclitus says that to God all things are beautiful and good and right, though men suppose that some are right and others wrong.
LXII. — We must know that war is universal and strife right, and that by strife all things arise and fare used.f23 LIX.— Aristotle, de Mundo 5, p. 396 b 12 (=: Apuleius, deMundo 20; Stobaeus, Eel. i. 34, p. 690). Context:— And again art, imitator of nature, appears to do the same. For in painting, it is by the mixing of colors, as white and black or yellow and red, that representations are made corresponding with the natural types. In music also, from the union of sharps and flats comes a final harmony, and in gram mar, the whole art depends on the blending of mutes and vocables. And it was the same thing which the obscure Heraclitus meant when he said, " Unite whole and part," etc.
Compare Apuleius, de Mundo 21.
Hippocrates TT. rpofyrjs 40; TT. fiia'trw i.
LX.— Clement of Alex. Strom, iv. 3, p. 568. Context:— For the Scripture says, the law is not made for the just man. And Heracli tus well says, " They would not know the name of justice, were it not for these things."
Compare pseudo-Heraclitus, Epist. vii.
LXI. — Compare Hippocrates, Kepi diair^ i. 11.
LXII.— Origen, cont. Celsus vi. 42, p. 312 (Celsus speaking). Con text: — There was an obscure saying of the ancients that war was divine, Heraclitus writing thus, " We must know that war," etc.
Compare Plutarch, de Sol. animal. 7, p. 964.
Diogenes Laert. ix. 8.
100 HERACLITUS.
LXIII. — For it is wholly destined.
LXIV. — Death is what we see waking. What we see in sleep is a dream.24 LXV. — There is only one supreme Wisdom. It wills and wills not to be called by the name of Zeus.25 LXVI. — The name of the bow is life, but its work is death.
LXVII. — Immortals are mortal, mortals immortal, living in their death and dying in their life.
LXIII. — Stobaeus Eel. i. 5, p. 178. Context: — Heraclitus declares that destiny is the all-pervading law. And this is the etherial body, the seed of the origin of all things, and the measure of the appointed course. All things are by fate, and this is the same as necessity Thus he writes, "For it is wholly destined " (The rest is wanting).
LXIV.— Clement of Alex. Strom, iii. 3, p. 520. Context:— And does not Heraclitus call death birth, similarly with Pythagoras and with Socrates in the Gorgias, when he says, " Death is what we see waking. What we see in sleep is a dream "?
LXV.— Clement of Alex. Strom, v. 14, p. 718 (Euseb. P. E. xiii. 13, p. 681). Context: — I know that Plato also bears witness to Hera clitus' writing, "There is only one supreme Wisdom. It wills and wills not to be called by the name of Zeus." And again, " Law is to obey the will of one " (= frag. 110).
LXVI.— Schol. in Iliad i. 49, fr. Cramer, A. P. iii. p. 122. Con text:— For it seems that by the ancients the bow and life were syn onymously called /fodf. So Heraclitus, the obscure, said, "The name of the bow is life, but its work is death."
Etym. magn. under word /fcdf.
Tzetze's Exeg. in Iliad, p. 101 Herm.
Compare Hippocrates, IT. Tpo<j>fr 21.
LXVII. — Hippolytus, Ref. haer. ix. 10. Context: — And con fessedly he (Heraclitus) asserts that the immortal is mortal and the mortal immortal, in such words as these, " Immortals are mortal," etc.
Numenius from Porphyr. de Antro nymph. 10. Context, see frag. 72.
ON NATURE. 101 LXVIII. — To souls it is death to become water, and to water it is death to become earth, but from earth comes water, and from water, soul.
LXIX. — The way upward and downward are one and the same.
Idem, Qu. in Gen. iv. 152, p. 360 Aucher.
Clement of Alex. Paed. iii. 1, p. 251.
Hierocles in Aur. carm. 24.
Heraclitus, Alleg. Horn. 24, p. 51 Mehler.
Compare Lucianus, Vit. auct. 14.
LXVIII.— Clement of Alex. Strom, vi. 2, p. 746. Context:— (On plagiarisms) And Orpheus having written, "Water is death to the soul and soul th e change from water; from water is earth and from earth again water, and from this the soul welling up through the whole ether"; Heraclitus, combining these expressions, writes as follows: "To souls it is death," etc.
Hippolytus, Eef. haer. v. 16. Context:— And not only do the poets say this, but already also the wisest of the Greeks, of whom Heraclitus was one, who said, "For the soul it is death to become water."
Philo, de Incorr. mundi 21, p. 509. Proclus in Tim. p. 36 C.
Aristides, Quintil. ii. p. 106, Meib.
Olympiodorus in Plato, Gorg. p. 357 lahn; Idem, p. 542.
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.
102 HERACLITUS.
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.
ON NATURE. 103 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.
104 HERACLITUS.
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 ON NATURE. 105 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: 106 HERACLITUS.
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.
ON NATURE. 107 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 expo- ution, 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).
108 HERACLITUS.
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 maiden- kind, 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.
ON NATURE. 109 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.
110 HERACLITUS.
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.
112 HERACLITUS.
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 ON NATURE. 113 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!