Chapter III: Appendix: 263 (2)

27. Clem. Al. _Paedag._ ii. 10, p. 229. τις, τινα Schleierm., τι Gataker.

28. Hipp. _Ref. haer._ ix. 10. Cf. Klean. _H. Z._ 10. Philodem. _de piet._ p. 70, Gomp.

29. Plut. _de exil._ 11, p. 604 A; _de Iside_ 48, p. 370 D. Cf. Hipp. _Ref. haer._ vi. 26; Iambl. _Prot._ 21, p. 132.

Pseudo-Herakl. _Ep._ ix. reads πολλαὶ δίκης Ἐρινύες,
ἁμαρτημάτων φύλακες: Plut. 370 D reads λανθάνειν φησὶ τῇ πάντων
γενέσει καταρώμενον, ἐκ μάχης καὶ ἀντιπαθείας τὴν γένεσιν
ἐχόντων; ἥλιον δὲ μὴ ὑπερβήσεσθαι τοὺς προσήκοντος ὅρους· εἰ δὲ
μή, γλώττας [κλῶθας, Hubman] μιν δίκης ἐπικούρους ἐξευρήσειν.

30. Strabo, i. 6, p. 3. Vulg. adds γὰρ after ἠοῦς.

31. Plut. _Ag. et ign._ 7, p. 957 A. Cf. Plut. _de fort._ 3, p. 98; Clem. Al. _Prot._ 11, p. 87; _Somn. Scip._ 1, 20.

32. Arist. _Met._ ii. 2, p. 355 a 9; Alexander Aph. in _Met._ l. l. 93 a; Olymp. in _Met._ l. l.; Prokl. in _Tim._ p. 334 B. Cf. Plotin. _Enn._ ii. 1, p. 97; Plato, _Polit._ vi. p. 498 B (and Schol.); Olymp. in Plat. _Phaed._ p. 201 Finc.

33. Diog. Laer. i. 23 yields no fragment.

34, Plut. _Quaes. Plat._ viii. 4, p. 1007 E. Cf. Plut. _de def. orac._ 12, p. 416 A; M. Antonin. ix. 3.

35. Hipp. _Ref. haer._ ix. 10. MSS. εὐφροσύνην, corr. Miller.

36. Hipp. _Ref. haer._ ix. 10 (cf. v. 21).

After λιμός Bergk inserts from Hippolytos τἀναντία ἅπαντα ὡυτὸς
νόος. Bergk adds οἶνος after ὅκωσπερ, Schuster after θυώμασι;
Bernays suggests θύωμα after συμμιγῇ, Zeller ἀὴρ, Diels πῦρ.
MSS. read συμμιγῆ.

37. Arist. _de sensu_ 5, p. 443 a 21.

38. Plut. _de fac. in orbe lun._ 28, p. 943 E. Patin, _Einheitslehre_, p. 23, points out that this so-called fragment is probably due to a misunderstanding of the passage in Aristotle (Fr. 37).

39. Schol. Tzetz. ad Exeg. in Iliad. p. 126, Hermann. Cf. Hippokrates, περὶ διαίτης 1, 21; Pseudo-Herakl. _Epist._ v.

40. Plut. _de EI_ 18, p. 392 B. V. Pseudo-Herakl. _Epist._ vi.

41. Plut. _Quaes. nat._ 2, p. 912 A. First half: Plato, _Krat._ 402 A; Arist. _Metaph._ xiv. 5, p. 1010 a 13; Plut. _de sera num. vind._ 15, p. 559 C; _de EI_ 18, p. 392 A; Simplic. in Arist. _Phys._ 17 p. 77, 32; Ibid. f. 308 v.

Plato and Simpl. read ἐς τὸν αὐτὸν ποταμόν. Byw. inserts καὶ
ἕτερα; cf. his fr. 42 _infra_.

42. Arius Didymus in Euseb. _P. E._ xv. 20, p. 821. [Cf. Sext. Emp. _Pyrrh. hyp._ iii. 115.] ποταμοῖσι τοῖσι αὐτοῖσι ἐμβαίνουσιν ἕτερα καὶ ἕτερα ὕδατα ἐπιρρεῖ.

43. Simpl. in Arist. _Cat._ p. 104 Δ ed. Basil. (Scholl. in Arist. 88 b 28); Schol. Ven. ad _Il._ xviii. 107, and Eustath. p. 1133, 56. Cf. Arist. _Eth. Eud._ vii. 1, p. 1235 a 26; Plutarch _de Isid._ 48, 370 D; Numen. in Chalcid. on Tim. 295.

44. Hipp. _Ref. haer._ ix. 9. First part: Plut. _de Iside_ 48, p. 370 D; Prok on _Tim._ 54 A (cf. 24. B); Lucian, _quomodo hist. consc._ 2; _Icar._ 8.

45. Hipp. _Ref. haer._ ix. 9. Cf. Plato, _Symp._ 187 A, _Soph._ 242 D; Plut. _de anim. procr._ 27, p. 1026 B.

MSS. ὁμολογέειν, corr. Miller. Cf. (Bywater 56) Plut. _de
tranq._ 15, 473; _de Is._ 45, 369; Porphyr. _de ant. nym._ 29;
Simpl. _Phys._ 11 r 50, 11. These writers give παλίντονος;
παλίντροπος is probably from Parmenides v. 59; Plutarch inserts
κόσμου.

46. Arist. _Eth. Nic._ viii. 2, p. 1155 b 14. Cf. Theophr. _Metaph._ 15; Arist. _Eth. Eud._ vii. 1; 1235 a 13. These are rather summary phrases than quotations.

47. Plut. _de anim. procr._ 27, p. 1026 C; Hipp. _Ref. haer._ ix. 9-10.

48. Diog. Laer. ix. 73.

49. Clem. Al. _Strom._ v. 14, p. 733.

50. Hipp. _Ref. haer._ ix. 10. MSS. γραφέων, corr. Duncker. The MSS. reading may be a participle introducing the quotation, and wrongly included in the excerpt, as Tannery suggests (_Science hellèn._ pp. 198 ff.).

51. Arist. _Eth. Nic._ x. 5, p. 1176 a 6. Cf. Albertus M. _de veget._ vi. 401 (p. 545 Mey.) _R. P._ 40 B: ‘Boves ... felices ... cum inveniant orobum ad comendum.’ Bywater, _Journal Philol._ 1880, p. 230.

52. Hipp. _Ref. haer._ ix. 10. Cf. Sext. Emp. _Pyrrh. hyp._ i. 55.

53. Columella, _de R. R._ viii. 4. Cf. Galen, _Protrept._ 13, p. 5 ed. Bas.

54. Athen. v. 178 F. Cf. Clem. Al. _Protrept._ 10, p. 75; Sext. Emp. _Pyrrh. hyp._ i. 55; Plotin. _Enn._ i. 6, p. 55.

55. Arist. _de mundo_ 6, p. 401 a 8 (Apuleius, _de mundo_ 36; Stob. _Ecl._ i. 2, p. 86). From Cod. Flor. of Apuleius Goldbacher obtains the following (_Zeit. f. d. Oester. Gymn._ 1876, p. 496): Ζεὺς ἅπαντα εὐεργετεῖ ὁμῶς ὡς ἄν τινα μέρη σώματος αὑτοῦ.

56. V. 45.

57. Arist. _Top._ viii. 5, p. 159 b 30; _Phys._ i. 2, p. 185 b 20; Hipp. _Ref. haer._ ix. 10; Simpl. in _Phys._ 11 v. 50, 11; 18 v. 82, 23.

58. Hipp. _Ref. haer._ ix. 10. Cf. Xen. _Mem._ i. 2, 54; Plato, _Gorg._ 521 E, Polit. 293 B; Simpl. in Epict. 13, p. 83 D, and 27 p. 178 A.

Vulg. μηδὲν, Sauppe μηδένα: vulg. μισθῶν, Wordsworth μισθὸν.
Bywater objects to βασανίζοντες and omits the phrases τοὺς
ἀρρωστοῦντας and παρὰ τῶν ἀρρωστούντων.

59. Arist. _de mundo_ 5, p. 396 b 12 (Apuleius, _de mundo_ 20; Stob. _Ecl._ i. 34, p. 690).

Stob. _VA_ συλλάψει εἰς, Arist. _Q_ συνάψας, _OR_ συνάψιες:
Arist. _P_, Stob. and Apul. ὅλα: Zeller omits καὶ.

60. Clem. Al. _Strom._ iv. 3, p. 568. Cf. Pseudo-Herakl. _Epist._ vii.

61. Schol. B in _Il._ iv. 4, p. 120 Bk. Cf. Hippokr. _de diaeta_ i. 11 _RP._ 37 C; Bernays, Herakl. 22. Probably a Stoic deduction from Herakleitos, and therefore to be omitted here.

62. Orig. _cont. Cels._ vi. 42, p. 312. Cf. Plut. _de soll. anim._ 7, p. 964; Laer. Diog. ix. 8.

Vulg. εἰ δὲ, Schleierm. εἰδέναι: vulg. ἐρεῖν, Schl. ἔριν.

63. Stob. _Ecl._ i. 6, p. 178. Vulg. εἱμαρμένη, _A_ εἱμαρμένα.

64. Clem. Al. _Strom._ iii. 3, p. 520. Cf. _Strom._ v. 14, p. 712; Philo, _de Joseph._ 22, p. 59.

66. Schol. in _Il._ i. 49; Cramer, _A. P._ iii. p. 122; _Etym. Mag._ under βίος; Tzetz. Ex. in _Il._ p. 101; Eust. in _Il._ i. 49, p. 41. Cf. Hippokr. _de diaeta_ 21 οὔνομα τρόφη, ἔργον δὲ οὐχί.

67. Hipp. _Ref. haer._ ix. 10; Herakl. _Alleg. Hom._ 24, p. 51; Maxim. Tyr. x. 4, p. 107, xli. 4, p. 489; Lucian, _Vit. auct._ 14; Porph. _de ant. nymph._ 10; Clem. Al. _Paed._ iii. 1, p. 251; Philo, _Leg. alleg._ i. 33, p. 65, and _Qu. in Gen._ iv. 152, p. 360. Human and divine nature identical: Dio Cass. _Frr._ i.-xxxv. Ch. 30, i. 40 Dind.; Stob. _Ecl._ i. 39, p. 768.

Hipp. reads ἀθάνατοι θνητοί, θνητοὶ ἀθάνατοι; Clement ἄνθρωποι
θεοί, θεοὶ ἄνθρωποι.

68. Philo, _de incorr. mundi_ 21, p. 509; Aristides Quint. ii. p. 106 Meib.; Clem. Al. _Strom._ vi. 2, p. 746; Hipp. _Ref. haer._ v. 16; Julian, Or. v. p. 165 D; Prokl. in _Tim._ p. 36 C; Olympiod. in Plat. _Gorg._ p. 357 Jahn; idem, p. 542.

69. Hipp. _Ref. haer._ ix. 10. Cf. Plato, _Phileb._ 43 A; Kleomed. π. μετεώρων i. p. 75 Bak.; Maximus Tyr. xli. 4, p. 489; Tertull. _adv. Marc._ ii. 28; Diog. Laer. ix. 8; Plotin. _Enn._ iv. 8, p. 468; Iambl. Stob. _Ecl._ i. 41; Hippokr. π. τροφῆς 45; Philo, _de incorr. mun._ 21, p. 508; and _de somn._ i. 24, p. 644; and _de vit. Moys._ i. 6, p. 85; Muson. Stob. _Flor._ cviii. 60; M. Antonin. vi. 17.

70. Porphyr. Schol. B. _Il._ xiv. 200, p. 392 Bek. Cf. Hippokr. π. τόπων 1, π. διαίτης 1, 19, π. τροφῆς 9. Philo, _Leg. all._ i. 3, p. 44; Plut. _de EI_ 8, p. 388 C.

71. Diog. Laer. ix. 7; Tertull. _de anima_ 2. Cf. Hipp. _Ref. haer._ v. 7.

72. Numen. Porphyr. _de antro nymph._ 10.

73. Stob. _Flor._ v. 120. Cf. M. Antonin. iv. 46.

74-76. Plutarch, _Rom._ 28; Aristid. Quint. ii. p. 106; Porphyr. _de antro nymph._ 11; Synesius, _de insomn._ p. 140 A Petav.; Stob. _Flor._ v. 120; Glykas, _Ann._ i. p. 74 B; Eustath. _Il._ xxiii. 261, p. 1299, 17.

Reading αὐγὴ ξηρὴ ψυχὴ (Bywater 75 and 76); Philo, Euseb. _P.
E._ viii. 14, p. 399; and _de prov._ ii. 109, p. 117; Muson.
Stob. _Flor._ xvii. 43; Plut. _de esu carn._ i. 6, p. 995 _E_;
and _de def. orac._ 41, p. 432 F; Clem. Al. _Paedag._ ii. 2, p.
184; Galen, π. τῶν τῆς ψυχῆς ἠθῶν 5, i. p. 346 Bas.; Hermeias
on Plato, _Phaedr._ 73; Porphyr. ἀφορμ. πρὸς τὰ νοητά 33,
78. ‘Ac suspicor illud αὐγὴ irrepsisse pro αὔη; quod aliquis
exposuerit illa voce ξηρά, unde orta est illa lectio,’ Stephan.
_Poes. Phil._ p. 139.

77. Clem. Al. _Strom._ iv. 22, p. 628.

Bywater emends the text of Clement to read: ἄνθρωπος ὅπως ἐν
εὐφρόνῃ φάος ἅπτεται, ὡσαύτως ἀποθανὼν ὄψεις. ζῶν δὲ ἅπτεται
τεθνεῶτος εὕδων, ἀποσβεσθεὶς ὄψεις. ἐγρηγορὼς ἅπτεται εὕδοντος,
and compares Sext. Emp. _Math._ vii. 130; Seneca, _Epist._ 54.

78. Plut. _Consol. ad Apoll._ 10, p. 106 E; and _de EI_ 18, p. 392 D. (Bernays, _Rhein. Mus._ vii. p. 100, thinks that more of the contents of these passages is drawn from Herakleitean sources.) Clem. Al. _Strom._ iv. 22, p. 628; Sext. Emp. _Pyrrh._ iii. 230; Tzetz. _Chil._ ii. 722.

79. Hipp. Ref. _haer._ ix. 9. Cf. Clem. Al. _Paed._ i. 5, p. 111; Iambl. Stob. _Ecl._ ii. 1, p. 12; Prokl. in _Tim._ 101 F; Plato, _Legg._ i. 644 D, x. 903 D; Philo, _de vit. Moys._ i. 6, p. 85; Plut. _de EI_ 21, p. 393 E; Lucian, _vit. auct._ 14.

80. Plut. _adv. Colot._ 20, p. 1118 C; Dio Chrys. _Or._ 55, p. 282; Tatian, _Or. ad Graec._; Diog. Laer. ix. 5; Plotin. _Enn._ iv. 8, p. 468; Julian, _Or._ vi. p. 185 A; Prokl. on _Tim._ 106 E; Suidas s. v. ποστοῦμος. Cf. Clem. Al. _Strom._ ii. 1, p. 429; Plotin. _Enn._ v. 9, p. 559; Hesychius ἐδίζησα.

81. Herakl. _Alleg. Hom._ 24; Seneca, _Epist._ 58. Cf. Epicharm. _Fr._ B 40 _Lorenz_.

82. Plotin. _Enn._ ix. 8, p. 468; Iambl. Stob. _Ecl._ i. 41, p. 906; Aeneas Gaz. _Theophrast._ p. 9 Barth. Cf. Hippokr. π. διαίτης i. 15; Philo, _de cherub._ 26, p. 155.

83. Plotin. _Enn._ iv. 8, p. 468 and p. 473; Iambl. Stob. _Ecl._ i. 41, p. 906 and p. 894; Aeneas G. _Theophrast._ p. 9 and p. 11.

84. Theophrast. π. ἰλίγγων 9, p. 138 Wim.; Alexand. Aphr. _Probl._ p. 11 Usen. Cf. M. Antonin. iv. 27.

MSS. Alexander, κυκλεύων and ἵσταται: Theophrast. begins the
sentence with μὴ, corr. Bernays.

85. Strabo, xvi. 26, p. 784; Plutarch, _Qu. conv._ iv. 4, p. 669 A; Pollux, _Onom._ v. 163; Origen, _c. Cels._ v. 14, p. 247 (quoting Celsus, v. 24, p. 253); Julian, _Or._ vii. p. 226 C. Cf. Philo, _de profug._ ii. p. 555; Plotin. _Enn._ v. 1, p. 483; Schol. V. ad _Il._ xxiv. 54 (= Eustath. ad _Il._ p. 1338, 47); Epictet. _Diss._ ii. 4, 5.

86. Clem. Al. _Strom._ iii. 3, p. 516. Mullach assigns the bracketed words to Clement.

87-89. Plut. _de orac. def._ 11, p. 415 E, and cf. _Plac. phil._ 24, p. 909; Censorin. _de D. N._ 17; Io. Lydus, _de mensibus_ iii. 10, p. 37, ed. Bonn (Crameri _A. P._ i. p. 324); cf. Philo, _Qu. in gen._ ii. 5, p. 82. These passages do not yield any definite fragment of Herakleitos.

90. M. Antonin. vi. 42. Pfleiderer rejects καὶ συνεργοὺς.

91. Stob. _Flor._ iii. 84. Cf. Kleanth. _H. Zeus_ 24; Hippokr. π. τροφῆς 15; Plut. _de Isid._ 45, p. 369 A; Plotin. _Enn._ vi. 5, p. 668; Empedokles, v. 231 Stn.

92. Sext. Emp. _Math._ vii. 133, where the quotation is apparently longer. Burnett, 140, n. 35, acutely suggests φρονέειν for λόγου.

93. M. Antonin. iv. 46.

94. M. Antonin. iv. 46.

95. Plut. _de superst._ 3, p. 166 C. Cf. Hippolyt. _Ref. haer._ vi. 26; Iambl. _Protrept._ 21, p. 132 Arcer. The form is Plutarch’s.

96. Origen, _c. Cels._ vi. 12, p. 291.

97. Origen, _c. Cels._ vi. 12, p. 291. Cf. M. Antonin. iv. 46 Bern.

δαήμονος E. Petersen, _Hermes_, 1879, xiv. 304.

98. Plato, _Hipp. Maj._ 289 B. Cf. M. Antonin. iv. 16.

99. _Ibid._ 289 A. The words of Herakleitos cannot be restored. Cf. Plotin. _Ennead._ vi. p. 626; Arist. _Top._ iii. 2, 117 b 118.

100. Diog. Laer. ix. 2.

101. Clem. Al. _Strom._ iv. 7, p. 586; Theodor. _Ther._ viii. p. 117, 33. Cf. Hipp. _Ref. haer._ 8. Theodor. reads μόνοι.

102. Clem. Al. _Strom._ iv. 4, p. 571; Theodor. _Ther._ viii. p. 117, 33.

103. Diog. Laer. ix. 2. _M_ Cobet σβεννύναι, _L_ σβεννύην.

104. Stob. _Flor._ iii. 83, 4. Cf. εὐαρέστησις, Clem. Al. _Strom._ ii. 21, p. 497; Theodor. _Ther._ xi. p. 152, 25.

105. Arist. _Eth. Nic._ ii. 2, p. 1105 a 8; and _Eth. Eud._ ii. 7, p. 1223 b 22; and _Pol._ v. 11, p. 1315 a 29; Plut. _de cohib. ira_ 9, p. 457 D; and _Erot._ 11, p. 755 D; Iambl. _Protrep._ p. 140 Arc.; and _Coriol._ 22.

106. Stob. _Flor._ v. 119. Neither this nor the following fragment can be regarded as genuine.

107. Stob. _Flor._ iii. 84.

108. Plut. _qu. conv._ iii. proœm. p. 644 F; and _de audien._ 12, p. 43 D; and _virt. doc. posse_ 2, p. 439 D; Stob. _Flor._ xviii. 32.

109. Stob. _Flor._ iii. 82 κρύπτειν ἀμαθίην κρέσσον ἢ ἐς τὸ μέσον φέρειν. A variation of 108.

110. Clem. Al. _Strom._ v. 14, p. 718 (Euseb. _P. E._ xiii. 13, p. 681).

Euseb. βουλῇ, Clem. βουλὴ. καί is suspicious.

111. Clem. Al. _Strom._ v. 9, p. 682; and iv. 7, p. 586; Prokl. on _Alkib._ p. 255 Creuz, ii. 525 Cous. Clement omits first clause; Proklos ends with ἀγαθοί.

Some MSS. omit αὐτῶν; Prokl. αἰδοῦς ἠπιόων τε καὶ διδασκάλῳ
χρειῶν τε ὁμίλῳ οὐκ. Clem. καὶ νόμοισι χρέεσθαι ὁμίλῳ εἰδότας.
MSS. p. 682 ἐναντία. Restored by Bernays, _Heraclit._ i. p. 34.

112. Diog. Laer. i. 88.

113. Galen, π. διαγνώσεως σφυγμῶν I. I. iii. p. 53 ed. Bas.; Symmachus, _Epist._ ix. 115 (105 Paris 1604); Theod. Prod. in _Lazerii Misc._ i. p. 20; and _Tetrastich. in Basil._ i. (fol. κ 2 vers. ed. Bas.); Diog. Laer. ix. 16; Cicero, _ad Att._ xvi. 11; Cf. Seneca, _Ep._ 7.

114. Strabo, xiv. 25, p. 642; Cicero, _Tusc._ v. 105; Muson., Stob. _Flor._ xl. 9; Laer. Diog. ix. 2; Iambl. _de vita Pyth._ 30, p. 154 Arc. Cf. Lucian _vit. auct._ 14.

115. Plut. _An seni sit ger. resp._ vii. p. 787.

116. Plut. _Coriol._ 38; Clem. Al. _Strom._ v. 13, p. 699. Clem. ἀπιστίη.

117. Plutarch, _de audiendo_ 7, p. 41 A; _de aud. poet._, p. 28 D.

118. Clem. Al. _Strom._ v. 1, p. 649. Bergk φλυάσσειν, Bernays Bywater πλάσσειν.

119. Diog. Laer. ix. 1. Schleiermacher attributes to H. on the basis of Schol. Ven. A. on _Iliad_ xviii. 251 Eustath. 1142, 5; Bywater suggests Herakleides and compares Eust. p. 705, 60, and Achilles Tat. _Isag._ p. 124 B Petav.

120. Seneca, _Ep._ 12 ‘Unus dies par omni est.’ The Greek cannot be restored from Plutarch, _Camill._ 19 φύσιν ἡμέρας ἁπάσης μίαν οὖσαν.

121. Plutarch, _Qu. Plat._ i. 2, 999 E; Alex. Aphrod. _de fato_ 6, p. 16 (_de anima_ ii. 48, p. 150); Stob. _Flor._ civ. 23. Cf. Pseudo-Herakl. _Ep._ 9.

122. Clem. Al. _Strom._ iv. 22, p. 630; _Protrept._ 2, p. 18 (Euseb. _P. E._ ii. 3, p. 66); Theodoret. _Ther._ viii. p. 118, 1. Cf. Themist. (Plut.) in Stob. _Flor._ cxx. 28.

123. Hippolyt. _Ref. haer._ ix. 10; the fragment is quoted to show that Herakleitos believes in the resurrection of the flesh, and recognises that god is the cause of this resurrection. Cf. Clem. Al. _Strom._ v. 1, p. 649.

Sauppe suggests ἔνθα θεὸν δεῖ ... φύλακα, Bernays ἔνθαδε
ἐόντας: MSS. ἐγερτιζόντων, corr. Bernays. Schuster suggests
δαίμων ἐθέλει ἔνθαδε ἐόντι ἐπιίστασθαι καὶ φυλακὸς κ. τ. λ.

124. Clem. Al. _Protrept._ 2, p. 18 (Euseb. _P. E._ ii. 3, p. 66).

125. Clem. Al. _Protrept._ 2. p. 19 (Euseb. _P. E._ ii. p. 67). Bywater compares Arnobius _adv. nat._ v. 29.

126. (v. 130.)

127. Clem. Al. _Protrept._ 2, p. 30. MSS. ἐποιοῦντο, corr. Lobeck: MSS. εἴργασται, corr. Schleierm. Clem. Al. ὅτεῳ, Plutarch, _de Isid._ 28, p. 362 A ὅτε οὖν ... ληραίνουσιν.

128. Iamblich. _de Myst._ v. 15. The Greek text cannot be restored.

129. Iamblich. _de Myst._ i. 11.

130. Greg. Naz. _Or._ xxv. (xxiii.) 15, p. 466, ed. Par. 1778 πηλῷ πηλὸν καθαιρόντων. Elias Cretensis on the Gregory passage (cod. Vat. Pii II. 6, fol. 90 r) gives first thirteen words (Byw. 130). Cf. Apollonius, _Ep._ 27. Byw. 126, the last sentence, from Origen, _c. Cels._ i. 5, p. 6 (quoting Celsus); and in part vii. 62, p. 384, Clem. Al. _Prot._ 4, p. 44. The whole passage, lacking the last eight words, is published by Neumann, _Hermes_ xv. 1880, p. 605 (cf. also xvi. 159), from fol. 83 a of a MS. entitled Χρησμοὶ θεῶν (containing also works ascribed to Justin Martyr) formerly in the Strassburg library.

This same MS. gives the following fragment, the last clauses of which Neumann joins to the passage as given in the text: δαιμόνων ἀγάλμασιν εὔχονται οὐκ ἀκούουσιν, ὥσπερ ἀκούοιεν, οὐκ ἀποδιδοῦσιν, ὥσπερ οὐκ ἀπαιτοῖεν.

130a. Given by Neumann from the Strassburg MS. just referred to. The saying is attributed to Xenophanes by Aristotle, _Rhet._ 23; 1400 b 5 and Plutarch, v. _infra_, p. 78.

131. Diog. Laer. ix. 7.

132. Diog. Laer. ix. 7. Cf. _Floril. Monac._ 195, p. 282.

133. Apollonius, _Ep._ 18.

134. _Floril. Monac._ 199, p. 283. Cf. Philo, ap. Ioan. Dam. _S. P._ 693 E, fr. p. 652 Mang. Stob. _Flor._ iv. 88 credits it to Bion; Maxim. Conf. _Serm._ 34, p. 624 Combef.

135. _Floril. Monac._ 200, p. 283.

136. Maximus Conf. _Serm._ 8, p. 557.

137. Maximus Conf. _Serm._ 46, p. 646.

138. Schol. ad Eurip. _Hek._ 184, i. p. 254 Dind.

TRANSLATION.

1. Not on my authority, but on that of truth, it is wise for you to accept the fact that all things are one.

Hippolytos quotes this with Fragment 45, to show that
Herakleitos taught the underlying unity of all things. On the
word λόγος (meaning both discourse and the truth the discourse
contains), _v._ Zeller, i. 630, n. 1.

2. This truth, though it always exists, men do not understand, as well before they hear it as when they hear it for the first time. For although all things happen in accordance with this truth, men seem unskilled indeed when they make trial of words and matters such as I am setting forth, in my effort to discriminate each thing according to its nature, and to tell what its state is. But other men fail to notice what they do when awake, in the same manner that they forget what they do when asleep.

Hippolytos quotes this passage with reference to a universal
all-pervading reason.

3. Those who hear without the power to understand are like deaf men; the proverb holds true of them—‘Present, they are absent.’

Quoted by Clement in illustration of Ev. Luc. xiv. 35.

4. Eyes and ears are bad witnesses for men, since their souls lack understanding.

Sextus Emp. interprets this as meaning ‘rude souls trust the
irrational senses.’ Cf. Zeller, i. 716, n. 5.

5. Most men do not understand such things as they are wont to meet with; nor by learning do they come to know them, though they think they do.

6. They know not how to listen, nor how to speak.

Clement compares this with Eccles. vi. 35.

7. If you do not hope, you will not find that which is not hoped for; since it is difficult to discover and impossible to attain.

Clement compares this with Isaias vii. 9. With Gomperz’s
punctuation: ‘Unless you expect the unexpected, you will not
find truth; for, &c.’

8. Seekers for gold dig much earth, and find little gold.

9. Controversy.

10. Nature loves to hide.

‘So we worship the creator of nature, because the knowledge of
him is difficult.’

11. The Lord [whose is the oracle] at Delphi neither speaks nor conceals, but gives a sign.

12. And the Sibyl with raving mouth, uttering words solemn, unadorned, and unsweetened, reaches with her voice a thousand years because of the god in her.

Quoted by Plutarch to show that allurements of sense are out of
place in the holy responses of the god. Both this fragment and
the preceding seem originally to have referred to the nature of
Herakleitos’s teaching; it is obscure, and yet divine.

13. What can be seen, heard, and learned, this I prize.

Hippolytos contrasts this with Fr. 47, and in this connection
the translation of Schuster, ‘Am I to prize these (invisible)
things above what can be seen, heard, learned?’ seems the more
natural.

14. (For this is characteristic of the present age, when, inasmuch as all lands and seas may be crossed by man, it would no longer be fitting to depend on the witness of poets and mythographers, as our ancestors generally did), ‘bringing forth untrustworthy witnesses to confirm disputed points,’ in the words of Herakleitos.

15. Eyes are more exact witnesses than ears.

Cf. Bernays, _Rhein. Mus._ ix. 261 sqq.

16. Much learning does not teach one to have understanding; else it would have taught Hesiod, and Pythagoras, and again Xenophanes, and Hekataios.

17. Pythagoras, son of Mnesarchos, prosecuted investigations more than any other man, and [selecting these treatises] he made a wisdom of his own—much learning and bad art.

18. No one of all whose discourses I have heard has arrived at this result: the recognition that wisdom is apart from all other things.

V. Teichmüller, i. 109 ff. on the idea of _katharsis_ in
Herakleitos.

19. Wisdom is one thing: [to understand the intelligence by which all things are steered through all things]; it is willing and it is unwilling to be called by the name Zeus.

The first two clauses follow Fr. 16 in Diog. Laer.; the idea in
parenthesis often appears in Stoic writers.

20. This order, the same for all things, no one of gods or men has made, but it always was, and is, and ever shall be, an ever-living fire, kindling according to fixed measure, and extinguished according to fixed measure.

Zeller, i. 645 n. 1, discusses the various interpretations, and
prefers to translate the first phrase ‘This world, the same for
all,’ _i.e._ including gods and men.

21. The transformations of fire are, first of all, sea; and of the sea one half is earth, and the other half is lightning flash.

Zeller, i. 647 n. 1, regards πρηστήρ as identical with κεραυνός
of Fr. 28. Burnett, _Early Greek Philosophy_, p. 153 n. 53,
suggests fiery stormcloud, Seneca’s _igneus turbo_.

22. All things are exchanged for fire, and fire for all things; as wares are exchanged for gold, and gold for wares.

23. (The earth) is poured out as sea, and measures the same amount as existed before it became earth.

V. Lassalle, ii. 63; Heinze, _Logos_, p. 25; Schuster, p. 129;
Zeller, i. 690 n. 1.

24. Want and satiety.

Context: Fire is intelligent and the governing cause of all
things. Herakleitos calls it want and satiety. In his opinion
want is the process of arrangement, and satiety the process of
conflagration.

25. Fire lives in the death of earth, and air lives in the death of fire; water lives in the death of air, and earth in that of water.

Not accepted by Zeller, i. 676, who regards it as a Stoic
version of Fr. 68.

26. Fire coming upon all things will test them, and lay hold of them.

Burnett suggests that the reference to a judgment (κρινέει)
was inserted by Hippolytos to obtain the Christian idea of a
judgment.

27. How could one escape the notice of that which never sets?

Cf. Schuster, p. 184; Zeller, i. 649 n. 2; Teichmüller, i. 184.

28. The thunderbolt directs the course of all things.

Cf. Fr. 19.

29. The sun will not overstep his bounds; if he does, the Erinnyes, allies of justice, will find him out.

30. The limit of the evening and the morning is the Bear; and opposite the Bear is the boundary of bright Zeus.

Strabo regards this as a Homeric expression for the fact that
the northern circle is the boundary of rising and setting. Zeus
_aithrios_ means the clear heavens.

31. If there were no sun, it would be night.

32. The sun is new every day.

33. (Herakleitos and Demokritos bear witness that Thales was an astronomer, and predicted eclipses, etc.)

34. The seasons bring all things.

‘Time is not motion of a simple sort, but, so to speak, motion
in an order which has measure and limits and periods. The sun,
guardian of these, ... appoints and announces the seasons,
which, according to Herakleitos, bring all things.’

35. Hesiod is the teacher of most men; they suppose that his knowledge was very extensive, when in fact he did not know night and day, for they are one.

36. God is day and night, winter and summer, war and peace, satiety and hunger; but he assumes different forms, just as when incense is mingled with incense; every one gives him the name he pleases.

37. If all things should become smoke, then perception would be by the nostrils.

Arist. ‘Some think that odour is a smoky exhalation, ... and
that every one is brought in contact with this in smelling. So
Herakleitos says that if all things,’ etc. The reference is
originally to the conflagration of the universe [ἐκπύρωσις].

38. Souls smell in Hades.

Plutarch adds the reason: Because they retain a perception of
what is fiery.

39. Cool things become warm, the warm grows cool; the wet dries, the parched becomes wet.

40. It scatters and brings together; it approaches and departs.

This follows the next fragment, as illustrating change.

41-42. You could not step twice in the same rivers; for other and yet other waters are ever flowing on.

43. Herakleitos blamed Homer for saying: Would that strife might perish from among gods and men! For then, said he, all things would pass away.

Aristotle assigns a different reason: For there could be no
harmony without sharps and flats, nor living beings without
male and female, which are contraries.

44. War is father of all and king of all; and some he made gods and some men, some slaves and some free.

45. Men do not understand how that which draws apart agrees with itself; harmony lies in the bending back, as for instance of the bow and of the lyre.

V. Bernays, _Rhein. Mus._ vii. p. 94. Reading παλίντονος from
fragment 56, we obtain the meaning ‘opposite tension’ more
distinctly.

46. Opposition unites. From what draws apart results the most beautiful harmony. All things take place by strife.

Quoted by Aristotle as an illustration of the search for a
deeper principle, more in accordance with nature.

47. Hidden harmony is better than manifest.

48. Let us not make rash conjectures about the greatest things.

49. Men who desire wisdom must be learners of very many things.

50. For woolcarders the straight and the crooked path is one and the same.

51. Asses would rather have refuse than gold.

52. The sea is the purest and the foulest water; it is drinkable and healthful for fishes; but for men it is unfit to drink and hurtful.

Quoted by Hippolytos as an example of Herakleitos’
identification of opposites.

53-54. Swine like to wash in the mire; barnyard fowls in the dust.

55. Every beast is tended by blows.

Cf. Zeller, i. p. 724: ‘Every creature feeds on earth.’

(56. Identical with 45.)

57. Good and bad are the same.

58. (Good and bad are one; at any rate, as Herakleitos says) physicians, who cut and burn and in every way torment the sick, complain that they do not receive any adequate recompense from them.

59. Thou shouldst unite things whole and things not whole, that which tends to unite and that which tends to separate, the harmonious and the discordant; from all things arises the one, and from the one all things.

60. They would not have known the name of justice, were it not for these things.

According to the context in Clement ‘these things’ refers to
injustice.

61. (God, ordering things as they ought to be, perfects all things in the harmony of the whole, as Herakleitos says that) for god all things are fair and good and just, but men suppose that some are unjust and others just.

Cf. Hippocr. de Diaeta (Bernays, Herakl. 22; RP 37 c)
Accordingly the arrangements (laws) which men have made are
never constant, either when they are right, or when they are
not right; but the arrangements the gods have made are always
right, both those which are right and those which are not
right; so great is the difference between them.

62. Men should know that war is general and that justice is strife; all things arise and [pass away] through strife.

63. For they are absolutely destined....

64. All the things we see when awake are death, and all the things we see when asleep are sleep.

For various interpretations, v. Teichmüller, i. 97 sq.; Zeller,
i. 715; Patin, _Einheitslehre_, 19.

65. v. 19.

66. The name of the bow is life, but its work is death.

A similar play on words is found in Fr. 101.

67. Gods are mortals, men are immortals, each living in the others’ death and dying in the others’ life.

Cf. Sext. Emp. _Pyrrh._ iii. 230, R. P. 38.

68. For to souls it is death to become water, and for water it is death to become earth; but water is formed from earth, and from water, soul.

Clement quotes this as borrowed from Orpheus; and Hippolytos
also found it in the poets.

69. Upward, downward, the way is one and the same.

70. Beginning and end are common (to both ways).

71. The limits of the soul you could not discover, though traversing every path.

72. It is a delight to souls to become wet.

73. Whenever a man gets drunk, he is led about by a beardless boy, stumbling, not knowing whither he goes, for his soul is wet.

74. The dry soul is wisest and best.

Byw. 75. A dry beam is the wisest and best soul; Fr. 76. Where
the earth is dry, the soul is wisest and best.

If Fr. 74 is the genuine form, the corruptions are very
early. We cannot, however, regard all three forms as
genuine, and it is at least doubtful whether Fr. 75
expresses a Herakleitean idea.

Zeller and others add to Fr. 74 the rest of the phrase in
Plutarch, ‘flashing through the body as lightning through
the cloud.’

77. Man, like a light in the night, is kindled and put out.

78. Life and death, and waking and sleeping, and youth and old age, are the same; for the latter change and are the former, and the former change back to the latter.

79. Lifetime is a child playing draughts; the kingdom is a child’s.

Clement understood αἰών to be Zeus; Hippolytos made it
equivalent to αἰώνιος, the eternal (king).

80. I inquired of myself.

The translation follows the sense in Diogenes; in Plutarch it
is parallel with the Delphic oracle, ‘I have sought to know
myself.’

81. In the same rivers we step and we do not step; we are and we are not.

Cf. Fr. 41.

82. It is weariness to toil at the same things, and to be subject to them.

83. Changing it finds rest.

84. Even a potion separates into its ingredients when it is not stirred.

85. Corpses are more fit to be thrown away than dung.

86. Being born they wish to live and to meet death, [or rather to find rest,] and they leave behind children to die.

87. Thirty years make a generation, according to Herakleitos.
88. Not without reason does Herakleitos call a month a
generation. 89. A man may become a grandfather in thirty years.

90. The sleeping are workmen (and fellow-workers) in what happens in the world.

91. Understanding is common to all. It is necessary for those who speak with intelligence to hold fast to the common element of all, as a city holds fast to law, and much more strongly. For all human laws are nourished by one which is divine, and it has power so much as it will; and it suffices for all things and more than suffices.

92. And though reason is common, most people live as though they had an understanding peculiar to themselves.

93. With what they most constantly associate, with this they are at variance.

94. It is not meet to act and speak like men asleep.

Cf. Fr. 2 and 90.

95. They that are awake have one world in common, but of the sleeping each turns aside into a world of his own.

96. For human nature has not wisdom, but divine nature has.

97. Man is called a baby by god, even as a child is by man.

The translation is Burnett’s, following the suggestion of
Petersen in _Hermes_ xiv. 1879, p. 304.

Fr. 98. And does not Herakleitos, whom you bring forward, say
this very thing, that the wisest of men will appear as an ape
before God, both in wisdom and in beauty and in all other
respects? Fr. 99. You are ignorant, sir, of that fine saying
of Herakleitos, that the most beautiful of apes is ugly in
comparison with beings of another kind, and the most beautiful
of earthen pots is ugly in comparison with maidenkind, as
Hippias the wise man says.

100. The people ought to fight for their law as for a wall.

101. Greater deaths gain greater portions.

102. Gods and men honour those slain in battle.

103. Wantonness must be quenched more than a conflagration.

104. It is not good for men to have whatever they want. Disease makes health sweet and good; hunger, satiety; toil, rest.

105. It is hard to contend with passion; for whatever it desires to get it buys at the cost of soul.

106. It is the part of all men to know themselves and to be
temperate. 107. To be temperate is the greatest virtue; and it
is wisdom to speak the truth and to act according to nature
with understanding.

108. It is better to conceal stupidity, but it is an effort in time of relaxation and over the wine.

109. It is better to conceal ignorance than to put it forth into the midst.

110. It is law to obey the counsel of one.

111. For what sense or understanding have they? They follow the bards and employ the crowd as their teacher, not knowing that many are bad and few good. For the very best choose one thing before all others, immortal glory among mortals, while the masses eat their fill like cattle.

112. In Priene was born Bias son of Teutamas, who is of more account than the rest.

Diogenes adds the apothegm ‘most men are bad.’

113. To me one man is ten thousand if he be the best.

114. The Ephesians deserve to be hanged, every one that is a man grown, and the youth to abandon the city, for they cast out Hermodoros the best man among them, saying:—Let no one among us be best, and if one be best, let him be so elsewhere and among others.

115. Dogs also bark at those they do not know.

116. As the result of incredulity (divine things) miss being known.

Either because men are incredulous, or the things incredible.
Cf. Zeller, _Phil. Gr._ i.⁴ 574 A 2. Gomperz combined this with
fragment 10.

117. The fool is wont to be in a flutter at every word.

118. The most esteemed of those in estimation knows how to be on his guard; yet truly justice shall overtake forgers of lies and witnesses to them.

If the reference is to Homer, read πλάσσειν, ‘knows how to
create myths.’

119. (He used to say that) Homer deserved to be cast out of the lists and flogged, and Archilochos likewise.

120. One day is equal to every other.

121. Character is a man’s guardian divinity.

122. There awaits men at death what they do not expect or think.

123. Then [it is necessary] that God raise them up, and that they become guardians of the living and the dead.

Or adopting Sauppe’s conjectures in full ‘that he become a
watchful guardian....’

124. Night-walkers, wizards, bacchanals, revellers, sharers in the mysteries.

125. For what are esteemed mysteries among men they celebrate in an unholy way.

127. For if it were not to Dionysos that they made the procession and sang the song with phallic symbols, their deeds would indeed be most shameful; but Hades and Dionysos are the same, to whomever they go mad and share the revel.

128. I distinguish two kinds of sacrifices; those of men
altogether purified, which would occur rarely, as Herakleitos
says, in the case of a single individual, or of some very few
men easily counted; secondly, those that are material and
corporeal and composite through change, such as are in harmony
with those who are still restrained by the body.

129. (Herakleitos fittingly called religious rites) _cures_ (for the soul).

130. They purify themselves by defiling themselves with blood, as if one who had stepped into the mud were to wash it off with mud. If any one of men should observe him doing so, he would think he was insane. And to these images they pray, just as if one were to converse with men’s houses, for they know not what gods and heroes are.

130a. If they are gods, why do ye lament them? And if ye lament them, no longer consider them gods.

The fragment in the critical notes reads: ‘To images of gods
they pray, to those who do not hear, as though they might hear;
to those who do not answer, as though they might not make
request.’

131. All things are full of souls and of divine spirits.

132. He was wont to say that false opinion is a sacred disease, and that vision is deceitful.

133. Each one who has come to be esteemed without due grounds, ought to hide his face.

134. False opinion of progress is the stoppage of progress.

135. Their education is a second sun to those that have been educated.

136. As food is timely in famine, so opportune favour heals the need of the soul.

137. The same one was wont to say that the shortest way to glory was to become good.

138. Timaios wrote thus: So Pythagoras does not appear to have
discovered the true art of words, nor yet the one accused by
Herakleitos, but Herakleitos himself is the one who is the
pretender.

PASSAGES IN PLATO AND ARISTOTLE REFERRING TO HERAKLEITOS.

Plato, _Theaet._ 160 D. Homer, and Herakleitos, and the whole company which say that all things are in motion and in a state of flux. Cf. 152 D H.

_Kratylos_, 401 D. According to Herakleitos all things are in motion and nothing abides. Cf. 402 A, and frag. 41; also 412 D, 440 C.

_Plato also alludes to fragments 32, 45, 98-99._

Aristotle: _Topica_ i. 11, 104 f 21. All things are in motion, according to Herakleitos.

_Top._ viii. 5; 155 f 30. Wherefore those that hold different opinions, as that good and bad are the same thing, as Herakleitos says, do not grant that the opposite cannot coexist with itself; not as though they did not think this to be the case, but because as followers of Herakleitos they are obliged to speak as they do.

_Phys._ i. 2; 185 b 19. But still, if in the argument all things that exist are one, as a cloak or a himation, it turns out that they are stating the position of Herakleitos; for the same thing will apply to good and bad, and to good and not-good, so that good and not-good, and man and horse, will be the same; and they will not be arguing that all things are one, but that they are nothing, and that the same thing applies to such and to so much.

_Phys._ iii. 5; 205 a 3. As Herakleitos says that all things sometime become fire.

_De coelo_ i. 10; 279 b 16. And others in their turn say that sometimes combination is taking place, and at other times destruction, and that this will always continue, as Empedokles of Agrigentum, and Herakleitos of Ephesos.

_De anima_ i. 2; 405 a 25. And Herakleitos also says that the first principle is soul, as it were a fiery exhalation, of which all other things consist; for it is the least corporeal and always in a state of flux, and the moving is known by the moving; and he agreed with most thinkers in holding that things are in motion.

_De part anim._ i. 5; 645 a 17. And as Herakleitos is reported to have said to strangers who wanted to meet him, who stopped when they entered and saw him getting warm by an oven—for he bade them enter boldly, since, said he, gods are here—so should one enter upon the investigation of each of the animals without timidity, as there is in them all something natural and beautiful.

_Met._ i. 3; 984 a 7. Hippasos of Metapontum and Herakleitos of Ephesos call fire the first cause. Cf. 996 a 9, 1001 a 15.

_Met._ iii. 3; 1005 b 24. For it is impossible for any one to postulate that the same thing is and is not, as some think Herakleitos says.

_Met._ iii. 5; 1010 a 13. V. Frag. 41-42, _supra_.

_Met._ iii. 7; 1012 a 24. For the word of Herakleitos, that all things are and are not, seems to make all things true.

_Met._ x. 5; 1062 a 32. For one might ask Herakleitos himself after this manner and speedily compel him to agree that it is never possible for opposite statements to be true about the same things. Cf. 1063 b 24.

_Met._ xii. 4; 1078 b 12. For the doctrine of ideas is held by its supporters because they are convinced by Herakleitos’s words in regard to the truth, viz., that all things perceived by the senses are always in a state of flux; so that if there is to be a science and a knowledge of anything, it is necessary to assume the existence of other objects in nature besides those that are perceived by sense, for there can be no science of things in a state of flux.

_Eth._ ii. 3; 1105 a 8. It is harder to fight against pleasure than against anger, as Herakleitos says.

_Eth._ vii. 3; 1146 b 30. For some believe their opinions no less strongly than what they know by scientific procedure; and Herakleitos is an example of this.

_Eth._ viii. 2; 1155 b 4. And Herakleitos says that opposition unites, and that the most beautiful harmony results from opposites, and that all things come into being through strife.

_Eth._ x. 5; 1176 a 6. As Herakleitos says, an ass would prefer refuse to gold, for natural food is sweeter to asses than gold.

Sext. Emp. _adv. Math._ vii. 129. According to Herakleitos we
become intelligent when we get this divine reason by breathing
it in, and in sleep we are forgetful, but on waking we gain our
senses again. For in sleep since the pores of the senses are
closed, the mind in us is separated from what is akin to it in
what surrounds us, and its connection through pores is only
preserved like a sort of root; and being cut off it loses its
former power of memory; but when we wake it peeps out through
the pores of sense as through little doors, and entering into
connection with what surrounds us it regains the power of
reason.

PASSAGES REFERRING TO HERAKLEITOS IN THE ‘DOXOGRAPHISTS.’

Ar. Did. _Epit._ 39, 2; _Dox._ 471. Zeno as well as Herakleitos says that the soul is a perceptive exhalation. The latter desiring to make it clear that souls always gain mental faculties by giving forth exhalations, likened them to rivers; and these are his words: (Fr. 42) ‘Other and yet other waters are flowing on upon those who step in the same rivers.’

Sim. in _Phys._ 6 r; _Dox._ 475. (Theophrastos says) Hippasos of Metapontum and Herakleitos of Ephesos teach that the one is moved and limited, but they make fire the first principle and derive all things from fire by condensation and rarefaction, and again they resolve them into fire since this one thing is the essential nature underlying their appearance; for Herakleitos says that all things are transformations of fire [πυρὸς ἀμοιβὴν], and he finds a certain order and definite time in the changes of the universe according to a fated [εἱμαρμένην] necessity.

Theoph. _de Sens._ 1; _Dox._ 499. The followers of Anaxagoras and Herakleitos say that men perceive by the presence in themselves of the opposite quality.

Phil. _de Piet._ 14, 25; _Dox._ 548. (Chrysippos) in his third book says that the universe is one of the beings endowed with sense, fellow-citizen with men and gods, and that strife and Zeus are the same thing, as Herakleitos says.

Hipp. _Phil._ 44; _Dox._ 558. Herakleitos the Ephesian, a philosopher of the physical school, was always lamenting, charging all men with ignorance of the whole of life, but still he pitied the life of mortals. For he would say that he himself knew all things, but that other men knew nothing. His language agrees quite well with that of Empedokles when he says that strife and love are the first principles of all things, and that god is intelligent fire, and that all things enter into a common motion and do not stand still. And as Empedokles said that the whole region occupied by man is full of evils, and that the evils extend from the region about the earth as far as the moon but do not go farther, inasmuch as all the region beyond the moon is purer, so also it seemed to Herakleitos.

Epi. _adv. Haer._ iii. 20; _Dox._ 591. Herakleitos the Ephesian, son of Blyson, said that fire is the source of all things, and that all things are resolved into fire again.

Galen, _His. Phil._ 62; _Dox._ 626. Herakleitos says that the sun is a burning mass, kindled at its rising, and quenched at its setting.

Herm. _I. G. P._ 13; _Dox._ 654. Perhaps I might yield to the arguments of noble Demokritos and want to laugh with him, unless Herakleitos led me to the opposite view as he said weeping: Fire is the first principle of all things, and it is subject to rarefaction and condensation, the one active, the other passive, the one synthetic, the other analytic. Enough for me, for I am already steeped in such first principles.

Aet. i. 3; _Dox._ 283. Herakleitos and Hippasos say that the first principle of all things is fire; for they say that all things arise from fire and they all end by becoming fire. As this is quenched all things come into the order of the universe; for first the dense part of it contracting into itself becomes earth, then the earth becoming relaxed by fire is rendered water in its nature, then it is sublimated and becomes air; and again the universe and all bodies are consumed by fire in the conflagration. [Fire then is the first principle because all things arise from this, and the final principle because all things are resolved into this.]

Aet. 1. 5; _Dox._ 292. Hippasos of Metapontum and Herakleitos the Ephesian say that the all is one, ever moving and limited, and that fire is its first principle.

Aet. i. 7; _Dox._ 303. Herakleitos says that the periodic fire is eternal, and that destined reason working through opposition is the creator [δημιουργὸν] of things.

Aet. i. 9; _Dox._ 307. H. et al. declare that matter is subject to change, variation, and transformation, and that it flows the whole through the whole.

Aet. i. 13; _Dox._ 312. H. introduces certain very small and indivisible particles (or H. seems to some to leave particles, instead of the unity).

Aet. i. 23; _Dox._ 320. H. denies rest and fixed position to the whole; for this is the attribute of dead bodies; but he assigns eternal motion to what is eternal, perishable motion to what is perishable.

Aet. i. 27; _Dox._ 322. H. says that all things happen according to fate and that fate itself is necessity. Indeed he writes ‘For it is absolutely destined.’ (Frag. 63.)

Aet. i. 23; _Dox._ 323. H. declares that reason, pervading the essence of the all, is the essence of fate. And it is itself ethereal matter, seed of the generation of the all, and measure of the allotted period.

Aet. ii. 1; _Dox._ 327, Herakleitos et al. The universe is one. 4; _Dox._ 331. The universe is generated not according to time, but according to thought. 11; _Dox._ 340; H. et al. The heaven is of a fiery nature. 13; _Dox._ 342. H. and Parmenides. The stars are compressed bits of fire. 17; _Dox._ 346. H. and Parm. The stars are nurtured by an exhalation from the earth. 20; _Dox._ 351. H. and Hekataios. The sun is an intelligent burning mass rising out of the sea. (The same words are assigned to Stoics, Plut. 2, 890 A; _Dox._ 349.) 21; _Dox._ 351. It is as great ‘as the width of a human foot.’ 22; _Dox._ 352. It is bowl-shaped, rather gibbous. 24; _Dox._ 354. An eclipse takes place by the turning of the bowl-shaped body so that the concave side is upward, and the convex side downward toward our vision. [25; _Dox._ 356. The earth is surrounded with mist.] 27; _Dox._ 358. (The moon) is bowl-shaped.[31] 28; _Dox._ 359. Sun and moon are subject to the same influences. For these heavenly bodies being bowl-shaped, receive bright rays from the moist exhalation, and give light in appearance [πρὸς τὴν φαντασίαν]; the sun more brightly, for it moves in purer aether [ἀήρ], and the moon moves in thicker aether and so it shines more dimly. 29; _Dox._ 359. Eclipses of the moon are occasioned by the turning of the bowl-shaped body. 32; _Dox._ 364. The great year consists of eighteen thousand sun-years. According to Diogenes and Herakleitos the year consists of three hundred and sixty-five days.

Aet. iii. 3; _Dox._ 369. Thunder is occasioned by a gathering of winds and clouds, and the impact of gusts of wind on the clouds; and lightning by a kindling of the exhalations; and fiery whirlwinds [πρηστῆρας] by a burning and a quenching of the clouds.

Aet. iv. 3; _Dox._ 338. Parmenides and Hippasos and Herakleitos call the soul a fiery substance. 7; _Dox._ 392. H. says that souls set free from the body go into the soul of the all, inasmuch as it is akin to them in nature and essence.

Aet. v. 23; _Dox._ 434. Herakleitos and the Stoics say that men come to maturity at about fourteen years, with the beginning of sexual life; for trees come to maturity when they begin to bear fruit.... And at about the age of fourteen men gain understanding of good and evil, and of instruction as to these matters.

V.

_THE ELEATIC SCHOOL: XENOPHANES._

Xenophanes of Kolophon, son of Dexias (Apollodoros says of Orthomenes), was the founder of the Eleatic School. After a careful review of the evidence, Zeller (_Vorsokr. Phil._ pp. 521-522) concludes that he was born about 580 B.C.; it is agreed by all writers that he lived to a great age. The stories of his travels and adventures are very numerous. He speaks of the war between the Ionic colonies and the Persians as beginning in his youth. According to Diogenes he sang the founding of Elea in 2,000 hexameter verses. The reference to him by Herakleitos (Fr. 16) indicates the general respect for his philosophy. He composed poetry of all varieties, and is said to have recited his own poems. His philosophic views were embodied in a poem which was early lost, and to which later ages gave the name ‘περὶ φύσεως.’

Literature: Brandis, _Comm. Eleat._ 1813; Cousin, _Nouv. frag.
phil._ 1828, pp. 9-45;. Karsten, _Phil. Graec. vet. reliq._ i.
1, 1830; Bergk, _Poet. Lyr. Graec._ ii.; F. Kern, _Quaestionum
Xenophanearum cap. duo_, Naumb. 1864; _Beiträge_, Danzig 1871;
_Ueber Xenophanes_, Stettin 1874; Freudenthal, _Die Theologie
des Xenophanes_, 1886; and _Archiv f. d. Gesch. d. Phil._ i.
1888, p. 322 sqq.; Thill, _Xénophane de Colophon_, Luxemb. 1890.

On the book _De Xen. Zen. Gorg. Aristotelis_, v. Fülleborn,
Halle 1789; Bergk, 1843; Mullach, 1845; Ueberweg, _Philol._
viii. 1853, p. 104 sqq.; xxvi. 1868, p. 709 sqq.; Vermehren,
1861; F. Kern, _Symbola crit. ad libellum_ π. Ξενοφ. etc.
Oldenb. 1867; Diels’ _Doxogr._ pp. 109-113; Zeller, _Geschichte
d. Phil. d. Griechen_, i. 499-521.

(_a_) FRAGMENTS OF XENOPHANES.[32]

1 εἷς θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος,
οὔτε δέμας θνητοῖσιν ὁμοίιος οὔτε νόημα.

2 οὖλος ὁρᾷ, οὖλος δὲ νοεῖ, οὖλος δέ τ’ ἀκούει.

3 ἀλλ’ ἀπάνευθε πόνοιο νόου φρενὶ πάντα κραδαίνει.

4 αἰεὶ δ’ ἐν ταὐτῷ μίμνει κινούμενον οὐδέν,
οὐδὲ μετέρχεσθαί μιν ἐπιπρέπει ἄλλοτε ἄλλῃ.