LXIX. — ^Hippolytus, Ref. haer. ix. 10. Context : — ^TJp 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.
Cleomedes, tt. fiereCtpav i. p. 75, Bak.
Maximus Tyr. xli. 4, p. 489.
Plotinus, Enn. iv. 8, p. 468.
TertuUian, adv. Marc. ii. 28.
lamblichus from Stob. Eel. i. 41.
Compare Hippocrates, ?r. rpoi^ 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.
LXXII. — To souls it is joy to become wet.^
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.^
Philo, de Incorr. mundi 21, p. 608.
Idem, de Somn. i. 24, p. 644.
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. t6kcjv tov kut* hvOpotirov^ 1,
Idem, TT. diaiTTfc i. 19 ; tt. Tpocjtijg, 9.
Philo, Leg. alleg. i. 3, p. 44. Plutarch, de EI. 8, p. 388.
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 {ovru padvv T^yov
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).
LXXIII.— Stobaeus Floril. v. 120.
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.
Glycas, Ann. i. p. 74 B (compare 116 A).
Compare Clement of Alex. Paedag. ii. 2, p. 184.
Eustathius in Iliad xxiii. 261, p. 1299, 17 ed. Rom.
On Nature. 103
LXXV. — fThe diy beam is the wisest and best soul.f
LXXVI. — fWhere the land is dry, the soul is wisest and best.f^
LXXVII.— Man, as a light at night, is lighted and extinguished.*
LXX VIII.— Plutarch, Consol. ad ApoU. 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.
LXXV.— Philo from Euseb. P. E. viii. 14, p. 399.
Musonius from Stob. Floril. xvii. 43.
Plutarch, de Esu. earn. i. 6, p. 995.
Idem, de Def. orac. 41, p. 432.
Galenus, tt. tov Tfjg 'fvxm ^"v 5, t. i. p. 346, ed. Bas.
Hermeias in Plat. Phaedr. p. 73, Ast.
Compare Porphyry, a^pfi, irpbq ra voifrd 33, p. 78 Hoist.; Ficinus, de Immort. anim. viii. 13.
LXXVI.— Philo from Euseb. P. E. vi. 14, p. 399.
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 on6 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.
LXXVIII.— Compare Plutarch, de EI. 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, Ref. 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 HBRACLITUS.
LXXX.— I have inquired of myself.^
LXXXI. — Into the same river we both step and do not step. We both are and are not.
LXXXII.— It is weariness upon the same things to labflfr and by them to be controlled.^
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 EI. 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 TLoarovfiog,
Compare Philo, de loseph. 22, p. 59.
Clement of Alex. Strom, ii. 1, p. 429.
Plotinus, Enn. v. 9, p. 559.
LXXXI.— Heraclitus, Alleg. Hom. 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.
LXXXII.— Plotinus, Enn. iv. 8, p. 468.
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 (= fr. 83).
On Nature. 105
LXXXIII. — 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.
LXXX VII.— Plutarch, de Orac. def. 11, p. 415.
Aeneas, Gaz. Theophrast. p. 9. Compare Hippocrates, tt. dtairrig i. 15. Philo, de Cherub. 26, p. 155.
LXXXIII.— Plotinus, Enn. iv. 8, p. 468.
Idem, iv. 8, p. 473.
lamblichus from Stob. Eel. i. 41, p. 906. Context, see frag. 82.
Idem, p. 894.
Aeneas, Gaz. Theophrast. p. 9, Barth.
Idem, p. 11.
LXXXIV. — Theophrastus, de Vertigine 9, p. 138 Wimmer.
Alexander Aprod. Probl. p. 11, Usener. Context: — A mixture {6 KVKe6if), 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.
Origen, c. Cels. v. 14, p. 247.
Julian, Or. vii. p. 226 C.
Compare Philo, de Profug. ii. p. 555.
Plotinus, Enn. v. 1, p. 483.
Schol. V. ad Iliad xxiv. 54, p. 630, Bekk.
Epictetus, Diss. ii. 4, 5.
LXXXVI.— 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.
LXXXVII. — The reference is to the following passage from Hesiod :
106 ^KRACLITUS.
Those who adopt the reading -fj^wvroc: (i. e. at man's
estate, see Hesiod, fr. 163, ed. Qoettling) 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.
LXXXVIII. — lo. Lydus de Mensibus iii. 10, p. 37,
ed. Bonn. Thirty is the naost 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. 43. 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.^
XCI. — The Law of Understanding is conunon to all.
Those who speak with intelligence must hold fast to
that which is common to all, even more strongly than
Censorinus, de D. N. 17.
Compare Plutarch, Plac. Philos. v. 24, p. 909.
LXXXVIIL—Crameri A. P. i. p. 324.
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.
XCI.— Stobaeus Floril. iii. 84.
Compare Cleanthes H., lov. 24.
Hippocrates, tt. Tpo<i>^g 15. Plutarch, de Iside 45, p. 369.
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.
XCII. — Although the Law of Reason is common, the
majority of people live as though they had an under-
standing of their own.
XCIII. — 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.
XCVI. — For hiunan nature does not possess under- standing, but the divine does.
XCII. — Sextus Emp. adv. Math. vii. 133. Context : — For haying thus statedly shown that we do and think everything by participa- tion in the divine reason, he (Heraclitus), after some previous expo- sition, adds : It is necessary, therefore, to follow the common (for by |wdf he means 6 Koivdg, 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.
XCIII. — M. Antoninus iv. 46. Context, see frag. 5.
XCIV. — M. Antoninua iv. 46. Context, see frag. 5.
XCV. — Compare pseudo-Pythagoras from Hippolytus, Ref . haer. vi. 26.
lamblichus, Protrept. 21, p. 132, Arcer.
XCVI. — Origen, c. Cels. vi. 12, p. 291. Context : — Nevertheless he (Celsus) 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 not 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 " ("i^ifrag. 97).
108 HERACLITUS.
XCVII. — The thoughtless man understands the
voice of the Deity as little as the child understands the
man.®
XCVIII.— 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.