Plutarch, de Anim. procreat. 27, p. 1026. Context : — And many call this (scil. necessity) destiny. Empedocles calls it love and hatred ; Heraclitus, the harmony of oppositions as of the bow and of the lyre.
Compare Synesius, de Insomn. 135 A
Parmenides v. 95, Stein.
96 HERACLITUS.
separates unites with itself. It is a harmony of oppo- sitions, as in the case of the bow and of the lyre."
XLVI.— Aristotle, Eth. Mc. viii. 2, p. 1155 b 1. In
reference to these things, some seek for deeper princi-
ples and more in accordance with nature. Euripides
says, " The parched earth loves the rain, and the
high heaven, with moisture laden, loves earthward to
fall." And Heraclitus says, " The unlike is joined
together, and from differences results the most beau-
tiful harmony, and all things take place by strife."
XL VII. — The hidden harmony is better than the visible.^»*°^3
XL VIII. — Let us uot draw conclusions rashly about the greatest things. •
XLIX. — Philosophers must be learned in very many things.
L. — The straight and crooked way of the wool- carders is one and the same.^*
XLVI. — Compare Theophrastus, Metaph. 15.
Philo, Qu. in Gen. iii. 5, p. 178, Aucher.
Idem, de Agricult. 31, p. 321.
XL VII. — Hippolytus, Ref. haer. ix. 9-10. Context, see frag. 13.
Plutarch, de Anim. procreat. 27, p. 1026. Context : — Of the soul nothing is pure and unmixed nor remains apart from the rest, for, according to Heraclitus, " The hidden harmony is better than the visible," in which the blending deity has hidden and sunk varia- tions and differences.
Compare Plotinus, Enn. i. 6, p. 53.
Proclus in Cratyl. p. 107, ed. Boissonad.
XL VIII. — Diogenes Laert. ix. 73. Context: — Moreover, Hera- clitus says, " Let us not draw conclusions rashly about the greatest things.'* And Hippocrates delivered his opinions doubtfully and moderately.
XLIX.— -Clement of Alex. Strom, v. 14, p. 733. Context ;— Philo- sophers must be learned in very many things, according to Hera- clitus. And, indeed, it is necessary that ** he who wishes to be good shall often err.'*
L. — Hippolytus, Ref. haer. ix. 10. Context : — And both straight
On Nature. 97
LI. — Asses would choose stubble rather than gold*
LII. — Sea water is very pure and very foul, for,
while to fishes it is drinkable and healthful, to men it
is hurtful and unfit to drink.
LIII. — Columella, de Re Rustica viii. 4. Dry dust
and ashes must be placed near the wall where the roof
or eaves shelter the court, in order that there may be
a place where the birds may sprinkle themselves, for
with these things they improve their wings and
feathers, if we may believe Heraclitus, the Ephesian,
who says, " Hogs wash themselves in mud and doves
in dust."
LIV. — They revel in dirt.
and crooked, he (Heraclitus) says, are the same : " The way of the wool-carders is straight and crooked.'* The revolution of the in- strument in a carder's shop (Gr. yva0e/9 Bernays, y/ya^e/cj vulg.) called a screw is straight and crooked, for it moves at the same time forward and in a circle. " It is one and the same," he says.
Compare Apuleius, de Mundo 21.
LI. — Aristotle, Eth. Nic. x. 5, p. 1176 a 6. Context : — The pleasures of a horse, a dog, or a man, are all different. As Heraclitus says, " Asses would choose stubble rather than gold," for to them there is more pleasure in fodder than in gold.
LII. — Hippolytus, Ref. haer. ix. 10. Context: — And foul and fresh, he (Heraclitus) says, are one and the same. And drinkable and undrinkable are one and the same. " Sea water," he says, " is very pure and very foul," etc.
Compare Sextus Empir. Pyrrh. hyp. i. 55.
LIII. — Compare (xalenus, Protrept. 13, p. 6, ed. Bas.
LIV. — Athenaeus v. p. 178 F. Context : — For it would be unbe- coming, says Aristotle, to go to a banquet covered with sweat and dust. For a well-bred man should not be squalid nor slovenly nor delight in dirt, as Heraclitus says.
Clement of Alex. Protrept. 10, p. 75.
Idem, Strom, i. 1, p. 317 ; ii. 15, p. 465.
Compare Sextus Empir. Pyrrh. hyp. i. 55.
Plotinus, Enn. i. 6, p. 55.
Vincentius Bellovac. Sped. mor. iii. 9, 3.
98 HBRACLITUS.
LV. — Every animal is driven by blows.^
LVI. — The harmony of the world is a harmony of oppositions, as in the case of the bow and of the lyre.'^
LVII. — Good and evil are the same.
LVIII. — Hippolytus, Ref. haer. ix. 10. And good and
evil (soil, are one). The physicians, therefore, says
Heraclitus, cutting, cauterizing, and in every way tor-
turing the sick, complain that the patients do not pay
them fitting reward for thus effecting these benefits —
fand suflferings.f
LV. — Aristotle, de Mundo 6, p. 401 a 8 (zzApuleius, de Mundo 36 ; Stobaeus, Eel. i. 2, p. 86). Context ; — ^Both wild and domestic animals, and those living upon land or in air or water, are born, live and die in conformity with the laws of God. "For every animal," as Heraclitus says, "is driven by blows*' {^^VTV Stobaeus cod. A, Bergkiuset al.; vulg. r^v yyv vifierai^ every animal feeds upon the earth).
LVI. — Plutarch, de Tranquill. 15, p. 473. Context : — For the har- mony of the world is a harmony of oppositions (Gr. TraXivrovog dpfwviv, see Crit. Note 21), as in the case of the bow and of the lyre. And in human things there is nothing that is pure and unmixed. But just as in music, some notes are flat and some sharp, etc.
Idem, de Iside 45, p. 369. Context : — "For the harmony of the world is a harmony of opposition, as in the case of the bow and of the lyre," according to Heraclitus ; and according to Euripides, neither good nor bad may be found apart, but are mingled together for the sake of greater beauty.
Porphyrins, de Antro. nymph. 29.
Simplicius in Phys. fol. 11 a.
Compare Philo, Qu. in Gen. iii. 5, p. 178, Aucher.
LVII. — Hippolytus, Ref. haer. ix. 10. Context, see frag. 58.
Simplicius in Phys. fol. 18 a. Context : — All things are with others identical, and the saying of Heraclitus is true that the good and the evil are the same.
Idem on Phys. fol. 11 a.
Aristotle, Top. viii. 5, p. 159 b 30.
Idem. Phys. i. 2, p. 185 b 20.
LVIII. — Compare Xenophon, Mem. i. 2, 54.
Plato, Gorg. 521 E ; Polit. 293 B.
Simplicius in Epictetus 13, p. 83 D and 27, p. 178 A, ed. Heins.
On Nature. 99
LIX. — Unite whole and part, agreement and dis-
agreement, accordant and discordant ; from all comes
one, and frona one all.
LX. — They would not know the name of justice, were it not for these things.^
LXI.— 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.f^
LIX. — ^Aristotle, de Mundo 5, p. 396 b 12 ( = Apuleius, de Mundo 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 ^. rpo^q 40 ; tt. StairT^g 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, T^epl dialrr^c i. 11.
LXII. — Origen, cent. 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 wakmg. What we see in sleep is a dream.^
LXV. — There is only one supreme Wisdom. It wills and wills not to be called by the name of Zeus.^
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.
liXIII. — 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 " ?
Compare idem v. 14, p. 712. Philo, de loseph. 22, p. 59.
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. Conr text : — For it seems that by the ancients the bow and life were syn- onymously called I3i6g, So Heraclitus, the obscure, said, "The name of the bow is life, but its work is death."
Etym. magn. under word I3i6g,
Tzetze's Exeg. in Iliad, p. 101 Herm.
Eustathius in Iliad i. 49, p. 41.
Compare Hippocrates, tt.' rpoip^g 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.
Philo, Leg. all eg. i. 33, p. 65.
Idem, Qu. in Gen. iv. 162, p. 360 Aucher.
Maximus Tyr. x. 4, p. 107. Idem, xli. 4, p. 489.
Clement of Alex. Paed. iii. 1, p. 251.
Hierocles in Aur. carm. 24.
Heraclitus, Alleg. Horn. 24j p. 51 Mehler.
Compare Lucianus, Vit. auct. 14.
Dio Cassius frr. i — xxxv. c. 30, t. i. p. 40 Dind.
Hermes from Stob. Eel. i. 39, p. 768. Idem, Poemand. 12, p. 100.
LXVIII.— Clement of Alex. Strom, vi. 2, p. 746. Context :— (On plagiarisms) And Orpheus having written, "Water is death to the soul and soul the 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, Ref. haer. v. 16. Context: — And not only do the poets say this, but already also tlie 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.
lulianus. Or. v. p. 165 D.
Olympiodorus in Plato, Gorg. p. 357 lahn ; Idem, p. 542.