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 ac- cording 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.
8. Those who hear without the power to understand
are like deaf men ; the proverb holds true of them—‘ Pre-
sent, 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.
26 the First Philosophers of Greece
8. χρυσὸν οἱ διζήµενοι γῆν πολλὴν ὀρύσσουσι Kat εὑρίσκουσι ὀλύγον.
19. ὅσων dis axon µάθησις, ταῦτα ἐγὼ προτιµέω.
7. Clem. Al. Strom. ii. 4, p. 437; Theod. Ther. i. p. 15, 51.
ἔλπησθε Steph., ἔλπηαι Byw. Schus.: ἐξευρήσετε Steph., édfev- phoes Schus. On punctuation v. Gomperz, Archiv f. d. G. d. Phil. i. 100. 8. Clem. Al. Strom. iv. 2, p. 565; Theod. Ther. i. p. 15, 52. 9. Suidas, under ἀμφισβατεῖν and ἀγχιβατεῖν. 10. Themist. Or. v. p. 69 (xii. p. 159). Cf. Philo, Qu. in gen. iv. 1
p. 237, de profug. 82, p. 578, de somn. i. 2, p. 621, de spec. legg. 8, p. 844; Julian, Or. vii. p. 216 ο.
11. Plut. de pyth. orac. 21, p. 404 £; Stob. Flor. v. 72, Ixxxi. 17; Iambl. de myst. iii. 15. Cf. Lucian, vit. auct. 14.
τὸ μαντεῖον appears only in Plutarch, and should probably be omitted.
12. Plut.de pyth. or. 6, Ῥ. 9897 Α. Cf. Clem. Al. Strom. i. 16, p. 358 ; Iambl. de myst. iii. 8; Pseudo-Herakl. Epist. viii.
13. Hipp. Ref. haer. ix. 9. MS. ὅσον, corr. Miller.
14. Polyb. iv. 40. 15. Polyb. xii. 27; cf. Hdt. i.
Herakleitos 27
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 Gom-
perz’s punctuation : ‘ Unless you expect the unex-
pected, 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 origi-
nally to have referred to the nature of Herakleitos’s
teaching ; it is obscure, and yet divine.
18. What can be seen, heard, and learned, this I prize.
Hippolytos contrasts this with Fr. 47, and in this con-
nection 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.
28 the First Philosophers of Greece
16. πολυμαθίη νόον ἔχειν οὐ διδάσκει. 'Ἡσίοδον γὰρ
av ἐδίδαξε καὶ Ἰυθαγόρην αὗτίς τε Ἐενοφάνεα καὶ
"Ἑκαταῖον.
Tov μάλιστα πάντων καὶ [ἐκλεξάμενος ταύτας τὰς
Ν / ς le) 4 /
συγγραφὰν] ἐποίησε ἑωυτοῦ σοφίην, πολυµαθίην, κακο-
τεχνίην.
18. ὁκόσων λόγους ἤκουσα ovdels ἀφικνέεται és τοῦτο,
ὥστε γινώσκειν ὅτι σοφὀν ἐστι πάντων κεχωρισµένον.
19. ἓν τὸ σοφόν, [ἐπίστασθαι γνώµην ᾗ κυβερνᾶται
πάντα διὰ πάντων]. (06) λέγεσθαι οὐκ ἐθέλει καὶ ἐθέλει
Znvos οὔνομα.
ο 90. κόσμον «τόνδε » τὸν αὐτὸν ἁπάντων οὔτε Tis θεῶν
οὔτε ἀνθρώπων ἐποίησε, ἀλλ) ἦν αὐεὶ καὶ ἔστι καὶ ἔσται
wip ἀείζωον, ἁπτόμενον µέτρα καὶ ἀποσβεννύμενον µέτρα.
16. Diog. Laer. ix. 1. First part: Απ]. Gell. N. A. praef. 12; Clem. Al. Strom. i. 19, p. 373: Athen. xiii. p. 610 5: Julian, Or. vi. p. 187 p; Proklos in Tim. 91 Fr.
πολυµαθῆ MSS. Clem. Athen.
17. Diog. Laer. viii. 6. Cf. Clem. Al. Strom. i. 21, p. 396.
Schleiermacher omits ἐκλεξάμενος τ. τ. συγγραφὰς: Vulg. ἐποιήσατο ἑαυτοῦ, the text is from Laurent. ed. Οουοί; Casaubon Καλο- τεχνίην.
18. Βίου. Flor. iii. 81. 19. Laer. Diog. ix. 1; Plut. ἆε 19. 77, p. 9826. Cf. Kleanthes, H. Z. -86; Pseudo-Linos, 19, Mul. Byw. 65; Clem. Al. Strom. v. 14, p. 718
(Euseb. P. E. xiii. 18, p. 681); Of. Bernays, Rhein. Mus. ix. 256. The fragments are combined by Gomperz, Ἱ. ο.
hire οἱ ἐγκυβερνήσει Diog. Laer., τοῦ φρονοῦντος ᾧ κυβερνᾶται τὸ σύμπαν, Plut., γνώμης ᾗ . . . πάντα κυβερνᾷς. Kleanth.
20. Clem. Al. Strom. v. 14, p. 711 (Euseb. P. £. xiii. 18, p. 676).
First clause: Plut. de anim. procr. 5, p.10144. Last clause; Sim. in
Arist. de coelo, p. 132, Kars.; Olympiod. in Plat. Phaed. p. 201, Fine Bywater traces the thought through writers of Stoical school.
µέτρφ Euseb. ed. Steph. p. 132.
Herakleitos 29
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 in-
vestigations 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. Teichmiiller, i. 109 ff. on the idea of katharsis in Herakleitos.
19. Wisdom is one thing: [to understand the intel-
ligence 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. 9
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,’ 7.¢e. including gods and men.
22. πυρὸς ἀνταμείβεται πάντα καὶ wip ἁπάντων, ὥσπερ χρυσοῦ χρήματα καὶ χρημάτων χρυσό».
99. θάλασσα διαχέεται καὶ µετρέεται és τὸν αὐτὸν λόγον ὁκοῖος πρόσθεν ἦν ἢ γενέσθαι Ἰγῆ].
24. χρησμοσύνη . . . Kopos.
25. ζῆ wip τὸν γῆς θάνατον, καὶ anp Sy τὸν πυρὸς θάνατον ὕδωρ ζῃ τὸν ἀέρος θάνατον, yh τὸν ὕδατον.
26. πάντα τὸ Tip ἐπελθὸν κρινέει καὶ καταλήψεται. 27. τὸ μὴ δῦνόν ποτε πῶς ἄν τι» λάθοι ;
21. Clem. Al. Strom. v. 14, p. 712 (Euseb. P. E. xiii. 18, p. 676). Cf. Hipp. Ref. haer. vi. 17.
nip τροπὰς Kus. D, πυρὸς τροπὰς Eus. F G, ed. Steph.: θάλασσα Eus. F. ; elsewhere θαλάσσης.
22. Plut. de ΕΙ 8, p. 3888; cf. Philo, de incor. mun. 21, p. 508; Diog. Laer. ix. 8; Herakl. alleg. Hom. 48; Euseb. P. E. xiv. 3, p. 720 &c.
Probably only the word ἀμείβομαι comes from Herakleitos; cf. the two forms of Fr. 31 in Plutarch. φ
28. Clem. Al. Strom. v. 14, p. 712 (Euseb. P. 5. xiii. 18, p. 676). Euseb. omits 77, Schuster reads γῆν: πρόσθεν Eus., πρῶτον Clem.
24. Philo, Leg. all. iii. 8, p. 88, de vict. 6, p. 242; Hipp. Ref. haer. ix. 10. Cf. Plut. de EI 9, p. 889 ο.
25. Maxim. Tyr. xli. 4, p. 489. Cf. M. Antoninus, iv. 46. Plut. de ΕΙ 18, p. 892 ο (Eus. P. #. xi. 11, p. 528) and de prim. frig. 10, p. 949 a, gives simply πυρὸς θάνατος ἀέρος Ὑένεσις.
26. Hipp. Ref. haer. ix. 10. 27. Clem. Al. Paedag. ii. 10, p. 229. τις, τινα Schleierm., τι Gataker.
28. Hipp. Ref. haer. ix. 10. Of. Klean. H. Z. 10. Philodem. de piet. p. 70, Gomp. |
Herakleitos 3)
91, 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, Karly Greek Philo- sophy, p. 158 n. 58, 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. .
29. (The earth) 1s poured out as sea, and measures the same amount as existed before it became earth.
V. Lassalle, ii. 68; Heinze, Logos, p. 25; Schuster, p. 129; Zeller, 1. 690 n. 1.
24. Want and satiety.
Context: Fire is intelligent and the governing cause
ofallthings. 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; Teichmiiller, 1. 184.
28. The thunderbolt directs the course of all things. — Cf. Fr. 19. .
82 the First Philosophers of Greece
80. ἠοῦς καὶ ἑσπέρης τέρματα ἡ ἄρκτος, καὶ ἀντίον Ths ἄρκτου ovpos αἰθρίου Διός.
81. ef μὴ ἥλιος ἦν, εὐφρόνη ἂν ἦν.
84." dpa: πάντα φέρουσι.
86. 6 θεὸς ἡμέρη εὐφρόνη, χειμὼν θέρος, πόλεμος
εἰρήνη, Kopos λιμός. ἀλλοιοῦται δὲ ὅκωσπερ ὑκόταν συµ-
μιγῇ «θύωμα 2 θυώμασι" ὀνομάζεται καθ’ ἡδονὴν ἑκάστου.
99. Plut. de exil. 11, p.604.; de Iside 48, p. 3105. Of. Hipp. Ref. λαού. vi. 26; Iambl. Prot. 21, p. 132.
Pseudo-Herakl. Ep. ix. reads πολλαὶ δίκης Ἐρινύες, auaprnudrwy φύλακες: Plut. 370 p reads λανθάνειν φησὶ τῇ πάντων Ὑενέσει καταρώµενον, ἐκ µάχης καὶ ἀντιπαθείας τὴν Ὑένεσιν ἑχόντων ; ἥλιον δὲ μὴ ὑπερβήσεσθαι τοὺτ προσήκοντος ὅρους. εἰ δὲ uh, γλώττας [κλῶθας, Hubman] µιν δίκης ἐπικούρους ἐξευρήσειν.
80. Strabo, i. 6, p. 9. Vulg. adds γὰρ after hots.
31. Plut. Ag. et ign. 7, p. 9574. Cf. Plut. de fort. 3, P. 98; Clem. Al. Prot. 11, p. 87; Somn. Scip. 1, 20.
80. Arist. Met. ii. 2, p..355a9; Alexander Aph. in Meé. 1. 1. 98 a; Olymp. in Met. 1.1.; Prokl. in Tim. p. 3348. Cf. Plotin. Enn. ii. 1, p. 97; Plato, Polit. vi. p. 4988 (and Schol.); Olymp. in Plat. Phaed. p. 201 Finc.
33. Diog. Laer. i. 28 yields no fragment.
84. Plut. Quazs. Plat. viii. 4, p. 10072. Cf. Plut. de def. orac. 12, p. 4164; M. Antonin. ix. 3.
35. Hipp. Ref. haer. ix.10. MSS. εὐφροσύνη», corr. Miller.
86. Hipp. Ref. haer. ix. 10 (ef. v. 21).
After λιµός Bergk inserts from Hippolytos τἀναντία ἅπαντα ὠντὸς νόος. Bergk adds olvos after ὅκωσπερ, Schuster after θυώμασι ; Bernays suggests θύωμα after συμμιγῇ, Zeller ἀλρ, Diels wip. MSS. read συμμιγῇ.
* I keep Bywater’s numbers, though I omit some of his fragments. Such omissions are referred to in the critical notes.
Herakleitos 33
29. The sun will not overstep his bounds ; if he does, the Erinnyes, allies of justice, will find him out.
90. 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 elear heavens.
81. If there were no sun, it would be night. 82. The sun is new every day.
98; (Herakleitos and Demokritos bear witness that Thales was an astronomer, and predicted eclipses, etc.)
94. 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 hmits
and periods. The sun, guardian of these,....
appoints and announces the seasons, which, accord-
ing to Herakleitos, bring all things.’
85. 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.
86. 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.