Reading αὐγὴ Enph Yuxh (Bywater 75 and 76); Philo, Euseb. P. E. vill. 14, p. 399; and de prov. ii. 109, p. 117; Muson. Stob. Flor. xvii. 43; Plut. de esu carn. i. 6, p. 9952; and de def. orac. 41, p. 432 r; Clem. Al. Paedag. ii. 2, p. 184; Galen, π. τῶν τῆς ψυχῆς ἠθῶν 5, i. p. 346 Bas.; Hermeias on Plato, Phaedr. 73; Porphyr. ἆφορμ. πρὸς τὰ vonrd 83, 78. ‘Ac suspicor illud ady) irrepsisse pro afm; 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 .οἳ Clement to read: ἄνθρωπος ὅπως ἐν εὐφρόνῃ pdos ἅπτεται, ὡσαύτως ἀποθανὼν Byes. (ῶν δὲ ἅπτεται γεθνεῶτος εὔδω», ἀποσβεσθεὶς ὄψεις. ἐγρηγορὼς ἅπτεται εὔδοντος, and compares Sext. Emp. Math. vii. 190: Seneca, Eyist. 54.
78. Plut. Consol. ad Apoll.10,p. 106%; and de EI 18, p.892p. (Ber- nays, Rhem. 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; Tambl. Stob. Ecl. ii. 1, p.12; Prokl. in Tim. 101 F; Plato, Legg. i. 644 p, x. 9038p;
‘Philo, de vit. Moys. i. β, p. 85; Plut. de HI 21, p. 995 η; Lucian, vit. .auct. 14.
Herakleitos 43
το. It isa delight to souls to become wet.
78. 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 light-
ning 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 king- dom is a child’s.
Clement understood αἰών to be Zeus ; Hippolytos made it equivalent to αἰώνιος, the eternal (king).
44 the First Philosophers of Greece
81. ποταμοῖσι τοῖσι αὐτοῖσι ἐμβαίνομέν τε καὶ ovK
> / Λ b
ἐμβαίνομεν, εἶμέν τε καὶ οὐκ εἶμεν.
86. γενόµενοι ζώειν ἐθέλουσι popous 7” ἔχειν. [μᾶλλον
δὲ ἀναπαύεσθαι,] καὶ παῖδας καταλείπουσι popous
γενέσθαι.
80. Plut. adv. Colot. 20, Ρ. 11186; Dio Chrys. Or. 55, p. 282; Tatian, Or. ad Graec.; Diog. Laer. ix. 5; Plotin. Hn. iv. 8, p. 468; Julian, Or. vi. p. 1854; Prokl. on Tim. 1062; Suidas s.v. ποστοῦμος. Cf. Clem. Al. Strom. ii. 1, p. 429; Plotin. nn. 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. Πο. 1. 41, p.906; Aeneas Gaz. Theophrast. p. 9 Barth. Cf. Hippokr. π. διαίτης i. 15; Philo, de cherub. 26, p. 155.
83. Plotin. Hnn. iv. 8, p. 468 and p. 473; Iambl. Stob. Hel. i. 41, p. 906 and p. 894 ; Aeneas G. Theophrast. p. 9 and p. 11.
84. Theophrast. π. ἱλίγγων 9, p. 198 Wim.; Alexand. Aphr. Prodl. 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. 6694; Polhax, Onom. v. 163; Origen, c. Cels. v. 14, p. 247 (quoting Celsus, v. 24, Ρ. 253); Julian, Or. vii. p. 226c. Cf. Philo, de profug. ii. p. 555; Plotin. Enn. vy. 1, p. 483; Schol. V. ad Il. xxiv. 54 (=Eustath. ad 1. 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. 4158, 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); of. 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.
Herakleitos 45
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.
88. 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 Hera-
kleitos. 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.
46 the First Philosophers οε Greece
91. ξυνὀν ἐστι πᾶσι τὸ φρονέειν. Evy vow λέγοντας
ἰσχυρίζεσθαι χρὴ τῷ ἕυνῷ πάντων, ὅκωσπερ νόµμῳ πόλις
καὶ πολὺ ἰσχυροτέρως, τρέφονται γὰρ πάντες οἱ
ἀνθρώπειοι νόμοι ὑπὸ ἑνὸς τοῦ θείου. κρατέει γὰρ
a ec 7 \ 2 pa ‘
τοσοῦτον ὁκόσον ἐθέλει καὶ ἐξαρκέει πᾶσι καὶ περι-
γίνεται. |
97. ἀνὴρ νήπιος ἤκουσε πρὸς δαίµονος ὅκωσπερ trais πρὸς ἀνδρός.
91. Stob. Flor. iii. 84. Cf. Kleanth. H. Zeus 24; Hippokr. π. τροφῆς. 15; Plut. de Isid. 45, p. 369 4; Plotin. Hum. 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. 152 Arcer. The form is Plutarch’s.
. 96. Origen, ο. Cels. vi. 12, p. 291. 97. Origen, ο. Cels, vi. 12, p. 291. Cf. M. Antonin. iv. 46 Bern.
δαήµονος Ἑ. Petersen, Hermes, 1879, xiv. 304.
98. Plato, Hipp. Maj. 289 5. Cf. M. Antonin. iv. 16.
99. Ibid. 289 a4. The words of Herakleitos cannot be restored. ΟΙ. Plotin. Ennead. vi. p. 626; Arist. Top. iii. 2,117 b 118.
100. Diog. Laer. ix. 2.
Herakleitos At
91. Understanding is common to all. It is neces-
sary 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 them-
selves.
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. 804.
Fr. 98. And does not Herakleitos, whom you bring forward, say this very thing, that the wisest of men will ap- pear 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 compari- son with maidenkind, as Hippias the wise man says.
100. The people ought to fight for their law as for a wall.
48 the First Philosophers of Greece
101. µόροι µέζονες µέξονας polpas λαγχάνουσι. 102. ἀρηιφάτου» θεοὶ τιμῶσι καὶ ἄνθρωπου. 109. ὕβριν χρὴ σβεννύειν ἢ πυρκαιήν.
104. ἀνθρώποισι yiver Oat ὁκόσα θέλουσι οὐκ ἄμεινον.
“A e / ο 4 4 3 a ΔΝ /
νοῦσος ὑγίειαν ἐποίησε ἡδὺ καὶ ἀγαθόν, λιμὸς κόρον,
κάµατος ἀνάπανυσιν.
110. νόμος καὶ βουλῇ πείθεσθαι évos.
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, 83.
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. Hth. Nik. ii. 2, p.1105a8; and Eth. Hud. ii. 7, p. 1223 b 22; and Pol. v. 11, p. 1315 a 29; Plut. de cohid. ira 9, p. 457 D3; and Erot. 11, p. 755; Iambl. Protrep. p. 140 Arc.; and Coriol. 22.
106. Stob. Flor. ν. 119. Neither this nor the following fragment can be regarded as genuine.
107. Stob. Flor. iii. 84.
109. Stob. Flor. iii. 82 ματς ἁμαθίην κρέσσο» ἡ ἐς τὸ µέσον Φφέρειν. _A variation of 108.
110. Clem. Al. Strom. v. 14, p. 718 (Euseb. P. ZH. xiii, 13, p. 681).
Euseb. βουλῇῃ, Clem. Bova}. καί is suspicious.
Herakleitos 49
101. Greater deaths gain greater portions. 102. Gods and men honour those slain in battle.
108. 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 what- ever 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. τί γὰρ αὐτῶν voos ἢ φρήν; [δήμων] ἀοιδοῖσι
4 \ / ’ ε ? 07 ο
ἕπονται καὶ διδασκάλῳ χρέωνται ὁμίλῳ, οὐκ εἰδότες ὅτι
πολλοὶ κακοὶ, ὀλίγοι δὲ ἆγαθοί. αἱρεῦνται yap by ἀντία
πάντων οἱ ἄριστοι, Κλέος ἀέναον θνητῶν, οἱ δὲ πολλοὺ
κεκόρηνται ὅκωσπερ κτήνεα.
119. ἐν Πριήνη Bias ἐγένετο ὁ Τευτάµεω οὗ πλέων λόγος ἢ τῶν ἄλλων.
118. els ἐμοὶ µύριοι, ἐὰν ἄριστοις ᾖ.
“A b) / \ / “A yA ¢ /
τοῖς ἀνήβοις τὴν πὀλιν καταλιπεῖν, οἵτινες 'Ἠρμόδωρον
ἄνδρα ἑωυτῶν ὀνήιστον ἐξέβαλον, havres: ἡμέων μηδὲ
els ὀνήιστος ἔστω, εἰ δὲ µή, ἄλλῃ δὲ καὶ μετ) ἄλλων.
ο. 115. κύνες καὶ βαύζουσι ὃν ἂν μὴ γινώσκωσι.
Bs ” 3 \ / “a
111. Clem. Al. Strom. ν. 9, p. 682; and iv. 7, p. 586; Prokl. on Alkib. p. 255 Creuz, ii. 525 Cous. Clement omits first clause; Proklos ends with ἆγαθοί.
Some MSS. omit αὐτῶν; Prokl. αἰδοῦς ἠπιόων τε καὶ διδασκάλφ χρειῶν τε ὁμίλφ οὐκ. Clem. Καὶ νόµοισι χρέεσθαι ὁμίλῳ εἶδότας.
MSS. p. 682 évayria. Restored by Bernays, Heraclit. i. p. 34.
112. Diog. Laer. i. 88.
113. Galen, π. διαγνώσεως σφυγμῶν I.1. iii. p. 53 ed. Bas.; Symmachus, Hpist. 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. ν. 105; Muson., Stob. Flor. x1. 9; Laer. Diog. ix. 2; Iambl. de vita Pyth. 80, 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. 414; de aud. poet., p. 285.
118. Clem. Al. Strom. v.1, Ῥ. 649. Bergk Φλυάσσειν, Bernays By- water πλάσσειν.
Herakleitos 5]
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.