CXXIX. — lamblichus, de Mys. i. 11. Context:— Therefore Hera- clitus 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.
CRITICAL NOTES. 115 CRITICAL NOTES.
FRAGMENT 1.
Note 1.— Instead of Afyou, MS has rWjywzrof, corrected by Bernays, followed by all critics except Bergk.
FRAGMENT 2.
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.
FRAGMENT 13.
Note 3. — Bvwater reads, ''Oauv 6-ipig d/cor) [iddqate, ravra eyu KPOTI/UEU; Compare Introduction, p. 19 f.
FRAGMENT 15.
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.
FRAGMENT 18.
Note 5.— See Introduction, p. 36 ff.
FRAGMENT 19.
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.
FRAGMENT 20.
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.
FRAGMENT 21.
FRAGMENT 21.
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.
FRAGMENT 23.
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).
FRAGMENT 24.
Note 10.— See Introduction, pp. 15, 22, 68.
FRAGMENT 25.
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).
CRITICAL NOTES. 117 FRAGMENT 27.
•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. Teich- niuller (Vol. 1, p. 184) understands it to refer to Justice or Destiny, which never sets like the sun, and which none can escape.
FRAGMENT 35.
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.
FRAGMENT 36.
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.
FRAGMENT 38.
FRAGMENT 38.
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 118 HERACLITUS.
FRAGMENT 40.
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).
FRAGMENT 45.
FRAGMENT 45.
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.
FRAGMENT 47.
Note 18.— Schuster (p. 24, note) reads e? ri -yap Qrjalv, FRAGMENT 50.
Note 19.— MS reads ypayiuw; Duncker and Bywater, yva^uv • Bernays, yvatyciu.
FRAGMENT 55.
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.
CRITICAL NOTES. 119 FRAGMENT 56.
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."
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.
FRAGMENT 62. 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."
FRAGMENT 64.
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 120 HERACLITUS.
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.
FRAGMENT 65.
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 world- ruling 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. Schlei- ermacher (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."
FRAGMENT 72.
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.
FRAGMENT 74.
Note 27.— The added clause of Plutarch, "It flashes through the body like lightning through the clouds," is also regarded by Schleier- macher, Schuster, Zeller, and Pfleiderer, as Heraclitic.
CRITICAL NOTES. 121 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. Schleier- macher, 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).
FRAGMENT 77. 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.
FRAGMENT 80.
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.
FRAGMENT 82.
Note 30.— Lassalle, following Creuzer, reads ajX£odai instead of apxeoOat, (Vol. 1, p. 131.)
FRAGMENT 90.
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 122 HERACLITUS.
objective world. Pfleiderer rejects nal owepyovg as an addition of Aurelius.
FRAGMENT 97.
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."
FRAGMENT 103.
Note 33.— °rppiv here is to be taken in the sense of excess of self- assertion, the private will against the universal Law. Compare frags. 92, 104, etc.
FRAGMENT 107.
Note 34.— The latter clause may also be translated, "Wisdom is to speak and act truly, giving ear to Nature."
FRAGMENT 110.
Note 35.— Clementine MS reads /JoiMf). Eusebius, followed by all but Mullach, reads /fcwAy. For Heraclitus' opinions on democracy, see, further, frags. 114, 113.
FRAGMENT 116.
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 miss- trauische 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.
CRITICAL NOTES. 123 FRAGMENT 118.
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.
FRAGMENT 121.
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.
FRAGMENT 123.
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.
FRAGMENT 127.
FRAGMENT 127.
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.)
FRAGMENT 129.
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 TEXT. 125 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.
126 HERACLITUS.
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.
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.