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HERACLITUS OF EPHESUS
1
It is wise for those who hear, not me, but
the universal Reason, to confess that all
things are one.
SOURCES--Hippolytus, Ref. haer. ix. 9. Context:--Heraclitus
says that all things are one, divided undivided,
created uncreated, mortal immortal, reason
eternity, father son, God justice. "It
is wise for those who hear, not me, but the
universal Reason, to confess that all things
are one." And since all do not comprehend
this or acknowledge it, he reproves them
somewhat as follows: "They do not understand
how that which separates unites with itself;
it is a harmony of oppositions like that
of the bow and of the lyre"
(=frag. 45).
Compare Philo, Leg. alleg. iii. 3, p. 88.
Context, see frag: 24.
2
To this universal Reason which I unfold,
although it always exists, men make themselves
insensible, both before they have heard it
and when they have heard it for the first
time. For notwithstanding that all things
happen according to this Reason, men act
as though they had never had any experience
in regard to it when they attempt such words
and works as I am now relating, describing
each thing according to its nature and explaining
how it is ordered. And some men are as ignorant
of what they do when awake as they are forgetful
of what they do when asleep.
SOURCES--Hippolytus, Ref. haer. ix. 9. Context:--And
that Reason always exists, being all and
permeating all, he (Heraclitus) says in this
manner: "To this universal," etc.
Aristotle, Rhet. iii. 5, p. 1407, b. 14.
Context:--For it is very hard to punctuate
Heraclitus' writings on account of its not
being clear whether the words refer to those
which precede or to those which follow. For
instance, in the beginning of his work, where
he says, "To Reason existing always
men make themselves insensible." For
here it is ambiguous to what "always"
refers.
Sextus Empir. adv. Math. vii. 132.--Clement
of Alex. Stromata, v. 14, p. 716.--Amelius
from Euseb. Praep. Evang. xi. 19, p. 540.--
Compare Philo, Quis. rer. div. haer. 43,
p.
505.--Compare Ioannes Sicel. in Walz. Rhett.
Gr. vi. p. 95.
3
Those who hear and do not understand are
like the deaf. Of them the proverb says:
"Present, they are absent."
SOURCES--Clement of Alex. Strom. v. 14, p.
718. Context:--And if you wish to trace out
that saying, "He that hath ears to hear,
let him hear," you will find it expressed
by the Ephesian in this manner," Those
who hear," etc.
Theodoretus, Therap. i. p. 13, 49.
4
Eyes and ears are bad witnesses to men having
rude souls.
SOURCES--Sextus Emp. adv. Math. vii. 126.
Context:--He (Heraclitus) casts discredit
upon sense perception in the saying, "Eyes
and ears are bad witnesses to men having
rude souls." Which is equivalent to
saying that it is the part of rude souls
to trust to the irrational senses.
Stobaeus Floril. iv. 56.
Compare Diogenes Laert. ix. 7.
5
The majority of people have no understanding
of the things with which they daily meet,
nor, when instructed, do they have any right
knowledge of them, although to themselves
they seem to have.
SOURCES--Clement of Alex. Strom. ii. 2, p.
432.
M. Antoninus iv. 46. Context:--Be ever mindful
of the Heraclitic saying that the death of
earth is to become water, and the death of
water is to become air, and of air, fire
(see frag. 25). And remember also him who
is forgetful whither the way leads (comp.
frag. 73); and that men quarrel with that
with which they are in most continual association
(=frag. 93), namely, the Reason which governs
all. And those things with which they meet
daily seem to them strange; and that we ought
not to act and speak as though we were asleep
(= frag. 94), for even then we seem to act
and speak.
6
They understand neither how to hear nor how
to speak.
SOURCES--Clement of Alex. Strom. ii. 5, p.
442. Context:--Heraclitus, scolding some
as unbelievers, says: "They understand
neither how to hear nor to speak," prompted,
I suppose, by Solomon, "If thou lovest
to hear, thou shalt understand; and if thou
inclinest thine ear, thou shalt be wise."
7
If you do not hope, you will not win that
which is not hoped for, since it is unattainable
and inaccessible.
SOURCES--Clement of Alex. Strom. ii. 4, p.
437. Context:--Therefore, that which was
spoken by the prophet is shown to be wholly
true, "Unless ye believe, neither shall
ye understand." Paraphrasing this saying,
Heraclitus of Ephesus said, "If you
do not hope," etc.
Theodoretus, Therap. i. p. 15, 51.
8
Gold-seekers dig over much earth and find
little gold.
SOURCES--Clement of Alex. Strom. iv. 2, p.
565.
Theodoretus, Therap. i. p. 15, 52.
9
Debate.
SOURCES--Suidas, under word amphisbatein,
enioi to amphisbêtein Iônes de kai angchibasiên
Hêraclitus.
10
Nature loves to conceal herself.
SOURCES--Themistius, Or. v. p. 69 (=xii.
p. 159). Context:--Nature according to Heraclitus,
loves to conceal herself; and before nature
the creator of nature, whom therefore we
especially worship and adore because the
knowledge of him is difficult.
Philo, Qu. in Gen. iv. 1, p. 237, Aucher.:
Arbor est secundum Heraclitum natura nostra,
quae se obducere atque abscondere amat.
Compare idem de Profug. 32, p. 573; de Somn.
i. 2, p. 621; de Spec. legg. 8, p. 344.
11
The God whose oracle is at Delphi neither
speaks plainly nor conceals, but indicates
by signs.
SOURCES--Plutarch, de Pyth. orac. 21, p.
404. Context:--And I think you know the saying
of Heraclitus that "The God," etc.
Iamblichus, de Myst. iii. 15.
Idem from Stobaeus Floril. lxxxi. 17.
Anon. from Stobaeus Floril. v. 72.
Compare Lucianus, Vit. auct. 14.
12
But the Sibyl with raging mouth uttering
things solemn, rude and unadorned, reaches
with her voice over a thousand years, because
of the God.
SOURCES--Plutarch, de Pyth. orac. 6, p. 397.
Context:--But the Sibyl, with raging mouth,
according to Heraclitus, uttering things
solemn, rude and unadorned, reaches with
her voice over a thousand years, because
of the God. And Pindar says that Cadmus heard
from the God a kind of music neither pleasant
nor soft nor melodious. For great holiness
permits not the allurements of pleasures.
Clement of Alex. Strom. i. 15, p. 358.
Iamblichus, de Myst. iii. 8.
See also pseudo-Heraclitus, Epist. viii.
13
Whatever concerns seeing, hearing, and learning,
I particularly honor.
SOURCES--Hippolytus, Ref. haer. ix. 9, 10.
Context:--And that the hidden, the unseen
and unknown to men is [better], he (Heraclitus)
says in these words, "A hidden harmony
is better than a visible " (= frag.
47). He thus praises and admires the unknown
and unseen more than the known. And that
that which is discoverable and visible to
men is [better], he says in these words,
"Whatever concerns seeing, hearing,
and learning, I particularly honor,"
that is, the visible above the invisible.
From such expressions it is easy to understand
him. In the knowledge of the visible, he
says, men allow themselves to be deceived
as Homer was, who yet was wiser than all
the Greeks; for some boys killing lice deceived
him saying, "What we see and catch we
leave behind; what we neither see nor catch
we take with us " (frag. 1, Schuster).
Thus Heraclitus honors in equal degree the
seen and the unseen, as if the seen and unseen
were confessedly one. For what does he say?
"A hidden harmony is better than a visible,"
and, "whatever concerns seeing, hearing,
and learning, I particularly honor,"
having before particularly honored the invisible."
14
Polybius iv. 40. Especially at the present
time, when all places are accessible either
by land or by water, we should not accept
poets and mythologists as witnesses of things
that are unknown, since for the most part
they furnish us with unreliable testimony
about disputed things, according to Heraclitus.
15
?ˆ???'?? ^?? ?^¯? ?"?'???^???' '??^????.
The eyes are more exact witnesses than the
ears.
SOURCES--Polybius xii. 27. Context:--There
are two organs given to us by nature, sight
and hearing, sight being considerably the
more truthful, according to Heraclitus, "For
the eyes are more exact witnesses than the
ears."
Compare Herodotus i. 8.
16
Much learning does not teach one to have
understanding, else it would have taught
Hesiod and Pythagoras, and again Xenophanes
and Hecataeus.
SOURCES--Diogenes Laert. ix. 1. Context:--He
(Heraclitus) was proud and disdainful above
all men, as indeed is clear from his work,
in which he says, "Much learning does
not teach," etc.
Aulus Gellius, N. A. praef. 12.
Clement of Alex. Strom. i. 19, p. 373.
Athenaeus xiii. p. 610 B.
Iulianus, Or. vi. p. 187 D.
Proclus in Tim. 31. F.
Serenus in Excerpt. Flor. Ioann. Damasc.
ii. 116, p. 205, Meinek.
Compare pseudo-Democritus, fr. mor. 140 Mullach.
17
Pythagoras, son of Mnesarchus, practised
investigation most of all men, and having
chosen out these treatises, he made a wisdom
of his own--much learning and bad art.
SOURCES--Diogenes Laert. viii. 6. Context:--Some
say, foolishly, that Pythagoras did not leave
behind a single writing. But Heraclitus,
the physicist, in his croaking way says,
"Pythagoras, son of Mnesarchus,"
etc.
Compare Clement of Alex. Strom. i. 21, p.
396.
18
Of all whose words I have heard, no one attains
to this, to know that wisdom is apart from
all.
SOURCES--Stobaeus Floril. iii. 81.
19
There is one wisdom, to understand the intelligent
will by which all things are governed through
all.
SOURCES--Diogenes Laert. ix. 1. Context:--See
frag. 16.
Plutarch, de Iside 77, p. 382. Context:--Nature,
who lives and sees, and has in herself the
beginning of motion and a knowledge of the
suitable and the foreign, in some way draws
an emanation and a share from the intelligence
by which the universe is governed, according
to Heraclitus.
Compare Cleanthes H. in Iov. 36.
Compare pseudo-Linus, 13 Mullach.
20
This world, the same for all, neither any
of the gods nor any man has made, but it
always was, and is, and shall be, an ever
living fire, kindled in due measure, and
in due measure extinguished.
SOURCES--Clement of Alex. Strom. v. 14, p.
711. Context:--Heraclitus of Ephesus is very
plainly of this opinion, since he recognizes
that there is an everlasting world on the
one hand and on the other a perishable, that
is, in its arrangement, knowing that in a
certain manner the one is not different from
the other. But that he knew an everlasting
world eternally of a certain kind in its
whole essence, he makes plain, saying in
this manner, "This world the same for
all," etc.
Plutarch, de Anim. procreat. 5, p. 1014.
Context:--This world, says Heraclitus, neither
any god nor man has made; as if fearing that
having denied a divine creation, we should
suppose the creator of the world to have
been some man.
Simplicius in Aristot. de cael. p. 132, Karst.
Olympiodorus in Plat. Phaed. p. 201, Finckh.
Compare Cleanthes H., Iov. 9.
Nicander, Alexiph. 174.
Epictetus from Stob. Floril. cviii. 60.
M. Antoninus vii. 9.
Just. Mart. Apol. p. 93 C.
Heraclitus, Alleg. Hom. 26.
21
The transmutations of fire are, first, the
sea; and of the sea, half is earth, and half
the lightning flash.
SOURCES--Clement of Alex. Strom. v. 14, p.
712. Context:--And that he (Heraclitus) taught
that it was created and perishable is shown
by the following, "The transmutations,"
etc.
Compare Hippolytus, Ref. haer. vi. 17.
22
All things are exchanged for fire and fire
for all things, just as wares for gold and
gold for wares.
SOURCES--Plutarch, de EI. 8, p. 388. Context:--For
how that (scil. first cause) forming the
world from itself, again perfects itself
from the world, Heraclitus declares as follows,
"All things are exchanged for fire and
fire for all things," etc.
Compare Philo, Leg. alleg. iii. 3, p. 89.
Context, see frag. 24.
Idem, de Incorr. mundi 21, p. 508.--Lucianus,
Vit. auct. 14.
Diogenes Laert. ix. 8.
Heraclitus, Alleg. Hom. 43.
Plotinus, Enn. iv. 8, p. 468.--Iamblichus
from Stob. Ecl. i. 41.
Eusebius, Praep. Evang. xiv. 3, p. 720.--Simplicius
on Aristot. Phys. 6, a.
23
The sea is poured out and measured to the
same proportion as existed before it became
earth.
SOURCES--Clement of Alex. Strom. v. 14, p.
712 (=Eusebius, P. E. xiii. 13, p. 676).
Context:--For he (Heraclitus) says that fire
is changed by the divine Reason which rules
the universe, through air into moisture,
which is as it were the seed of cosmic arrangement,
and which he calls sea; and from this again
arise the earth and the heavens and all they
contain. And how again they are restored
and ignited, he shows plainly as follows,
"The sea is poured out," etc.
24
Craving and Satiety.
SOURCES--Hippolytus, Ref. haer. ix. 30. Context:--And
he (Heraclitus) says also that this fire
is intelligent and is the cause of the government
of all things. And he calls it craving and
satiety. And craving is, according to him,
arrangement (diakosmêsis), and satiety is
conflagration (ekpyrôsis). For, he says,
" Fire coming upon all things will separate
and seize them " (= frag. 26).
Philo, Leg. alleg. iii. 3, p. 88. Context:--And
the other (scil. ho gonorruês), supposing
that all things are from the world and are
changed back into the world, and thinking
that nothing was made by God, being a champion
of the Heraclitic doctrine, introduces craving
and satiety and that all things are one and
happen by change.
Philo, de Victim. 6, p. 242.
Plutarch, de EI. 9, p. 389.
25
Fire lives in the death of earth, air lives
in the death of fire, water lives in the
death of air, and earth in the death of water.
SOURCES--Maximus Tyr. xli. 4, p. 489. Context:--You
see the change of bodies and the alternation
of origin, the way up and down, according
to Heraclitus. And again he says, "Living
in their death and dying in their life (see
frag. 67). Fire lives in the death of earth"
etc.
M. Antoninus iv. 46. Context, see frag. 5.
Plutarch, de EI. 18, p. 392.
Idem, de Prim. frig. 10, p. 949. Comp. pseudo-Linus
21, Mull.
26
Fire coming upon all things, will sift and
seize them.
SOURCES-- XXVI.--Hippolytus, Ref. haer. ix.
10. Context, see frag. 24.
Compare Aetna v. 536: quod si quis lapidis
miratur fusile robur, cogitet obscuri verissima
dicta libelli, Heraclite, tui, nihil insuperabile
ab igni, omnia quo rerum naturae semina iacta.
27
How can one escape that which never sets?
SOURCES--Clement of Alex. Paedag. ii. 10,
p. 229. Context:--For one may escape the
sensible light, but the intellectual it is
impossible to escape. Or, as Heraclitus says,
"How can one escape that which never
sets?"
28
Lightning rules all.
SOURCES-- XXVIII.--Hippolytus, Ref. haer.
ix. 10. Context:--And he (Heraclitus) also
says that a judgment of the world and all
things in it takes place by fire, expressing
it as follows, "Now lightning rules
all," that is, guides it rightly, meaning
by lightning, everlasting fire.
Compare Cleanthes H., Iovem 10.
29
The sun will not overstep his bounds, for
if he does, the Erinyes, helpers of justice,
will find him out.
SOURCES--Plutarch, de Exil. II, p. 604. Context:--Each
of the planets, rolling in one sphere, as
in an island, preserves its order. "For
the sun," says Heraclitus, "will
not overstep his bounds," etc.
Idem, de Iside 48, p. 370.
Comp. Hippolytus, Ref. haer. vi. 26.
Iamblichus, Protrept. 21, p. 132, Arcer.
Pseudo-Heraclitus, Epist. ix.
30
The limits of the evening and morning are
the Bear, and opposite the Bear, the bounds
of bright Zeus.
SOURCES--Strabo i., 6, p. 3. Context:--And
Heraclitus, better and more Homerically,
naming in like manner the Bear instead of
the northern circle, says, "The limits
of the evening and morning are the Bear,
and opposite the Bear, the bounds of bright
Zeus." For the northern circle is the
boundary of rising and setting, not the Bear.
31
If there were no sun, it would be night.
SOURCES--Plutarch, Aq. et ign. comp. 7, p.
957.
Idem, de Fortuna 3, p. 98. Context:--And
just as, if there were no sun, as far as
regards the other stars, we should have night,
as Heraclitus says, so as far as regards
the senses, if man had not mind and reason,
his life would not differ from that of the
beasts.
Compare Clement of Alex. Protrept. II, p.
87.
Macrobius, Somn. Scip. i. 20.
32
The sun is new every day.
SOURCES--Aristotle, Meteor. ii. 2, p. 355
a 9. Context:--Concerning the sun this cannot
happen, since, being nourished in the same
manner, as they say, it is plain that the
sun is not only, as Heraclitus says, new
every day, but it is continually new.
Alexander Aphrod. in Meteor. 1.1. fol. 93
a.
Olympiodorus in Meteor. 1.1. fol. 30 a.
Plotinus, Enn. ii. 1, p. 97.
Proclus in Tim. p. 334 B.
Compare Plato, Rep. vi. p. 498 B.
Olympiodorus in Plato, Phaed. p. 201, Finckh.
33
Diogenes Laertius i. 23. He (scil. Thales)
seems, according to some, to have been the
first to study astronomy and to foretell
the eclipses and motions of the sun, as Eudemus
relates in his account of astronomical works.
And for this reason he is honored by Xenophanes
and Herodotus, and both Heraclitus and Democritus
bear witness to him.
34
Plutarch, Qu. Plat. viii. 4, p. 1007. Thus
Time, having a necessary union and connection
with heaven, is not simple motion, but, so
to speak, motion in an order, having measured
limits and periods. Of which the sun, being
overseer and guardian to limit, direct, appoint
and proclaim the changes and seasons which,
according to Heraclitus, produce all things,
is the helper of the leader and first God,
not in small or trivial things, but in the
greatest and most important.
SOURCES--Compare Plutarch, de Def. orac.
12, p. 416.
M. Antoninus ix. 3.
Pseudo-Heraclitus, Epist. v.
35
Hesiod is a teacher of the masses. They suppose
him to have possessed the greatest knowledge,
who indeed did not know day and night. For
they are one.
SOURCES--Hippolytus, Ref. haer. ix. 10. Context:--Heraclitus
says that neither darkness nor light, neither
evil nor good, are different, but they are
one and the same. He found fault, therefore,
with Hesiod because he knew [not] day and
night, for day and night, he says, are one,
expressing it somewhat as follows: "Hesiod
is a teacher of the masses," etc.
36
God is day and night, winter and summer,
war and peace, plenty and want. But he is
changed, just as when incense is mingled
with incense, but named according to the
pleasure of each.
SOURCES--Hippolytus, Ref. haer. ix. 10. Context:--For
that the primal (Gr. prôton, Bernays reads
poiêton, created) world is itself the demiurge
and creator of itself, he
(Heraclitus) says as follows:" God is
day and," etc.
Compare idem, Ref. haer. v. 21.
Hippocrates, peri diaitês i. 4, Littr.
37
Aristoteles, de Sensu 5, p. 443 a 21: ??"??
?' ????'? ? "??????? ?????'???'? ????'
??'?, ???? "?'?? ??? ^? "?? ?????.
"?? ???^?? ??'ˆ????^?' ??? ^??^? ????
??'??? ?'? "?? ???"??'^?? ??^¯?
????"??, ?? ?? ???^? ^? ??^? "?????
????'^?, ????? ?? ?'???????.
Aristotle, de Sensu 5, p. 443 a 21. Some
think that odor consists in smoky exhalation,
common to earth and air, and that for smell
all things are converted into this. And it
was for this reason that Heraclitus thus
said that if all existing things should become
smoke, perception would be by the nostrils.
38
Souls smell in Hades.
SOURCES--Plutarch, de Fac. in orbe lun. 28,
p. 943. Context:-- Their (scil. the souls')
appearance is like the sun's rays, and their
spirits, which are raised aloft, as here,
in the ether around the moon, are like fire,
and from this they receive strength and power,
as metals do by tempering. For that which
is still scattered and diffuse is strengthened
and becomes firm and transparent, so that
it is nourished with the chance exhalation.
And finely did Heraclitus say that "souls
smell in Hades."
39
Cold becomes warm, and warm, cold; wet becomes
dry, and dry, wet.
SOURCES--Schol. Tzetzae, Exeget. Iliad. p.
126, Hermann. Context:--Of old, Heraclitus
of Ephesus was noted for the obscurity of
his sayings, "Cold becomes warm,"
etc.
Compare Hippocrates, peri diaitês i. 21.
Pseudo-Heraclitus, Epist. v.--Apuleius, de
Mundo 21.
40
It disperses and gathers, it comes and goes.
SOURCES--Plutarch, de EI. 18, p. 392. Context,
see frag. 41.
Compare pseudo-Heraclitus, Epist. vi.
41
Into the same river you could not step twice,
for other <and still other waters are
flowing.
SOURCES--Plutarch, Qu. nat. 2, p. 912. Context:--For
the waters of fountains and rivers are fresh
and new, for, as Heraclitus says, "Into
the same river," etc.
Plato, Crat. 402 A. Context:--Heraclitus
is supposed to say that all things are in
motion and nothing at rest; he compares them
to the stream of a river, and says that you
cannot go into the same river twice (Jowett's
transl.).
Aristotle, Metaph. iii. 5, p. 1010 a 13.
Context:--From this assumption there grew
up that extreme opinion of those just now
mentioned, those, namely, who professed to
follow Heraclitus, such as Cratytus held,
who finally thought that nothing ought to
be said, but merely moved his finger. And
he blamed Heraclitus because he said you
could not step twice into the same river,
for he himself thought you could not do so
once.
Plutarch, de EI. 18, p. 392. Context:--It
is not possible to step twice into the same
river, according to Heraclitus, nor twice
to find a perishable substance in a fixed
state; but by the sharpness and quickness
of change, it disperses and gathers again,
or rather not again nor a second time, but
at the same time it forms and is dissolved,
it comes and goes (see frag 40).
Idem, de Sera num. vind. 15, p. 559.
Simplicius in Aristot. Phys. f. 17 a.
42
†To those entering the same river, other
and still other waters flow.†
SOURCES--Arius Didymus from Eusebius, Praep.
evang. xv. 20, p. 821. Context:--Concerning
the soul, Cleanthes, quoting the doctrine
of Zeno in comparison with the other physicists,
said that Zeno affirmed the perceptive soul
to be an exhalation, just as Heraclitus did.
For, wishing to show that the vaporized souls
are always of an intellectual nature, he
compared them to a river, saying, "To
those entering the same river, other and
still other waters flow." And souls
are exhalations from moisture. Zeno, therefore,
like Heraclitus, called the soul an exhalation.
Compare Sextus Emp. Pyrrh. hyp. iii. 115.
43
Aristotle, Eth. Eud. vii. 1, p. 1235 a 26.
And Heraclitus blamed the poet who said,
"Would that strife were destroyed from
among gods and men." For there could
be no harmony without sharps and flats, nor
living beings without male and female which
are contraries.
SOURCES--Plutarch, de Iside 48, p. 370. Context:--For
Heraclitus in plain terms calls war the father
and king and lord of all (= frag. 44), and
he says that Homer, when he prayed--"Discord
be damned from gods and human race,"
forgot that he called down curses on the
origin of all things, since they have their
source in antipathy and war.
Chalcidius in Tim. 295.
Simplicius in Aristot. Categ. p. 104 Delta,
ed. Basil.
Schol. Ven. (A) ad Il. xviii, 107.
Eustathius ad Il. xviii. 107, p. 1113, 56.
44
War is the father and king of all, and has
produced some as gods and some as men, and
has made some slaves and some free.
SOURCES--Hippolytus, Ref. haer. ix. 9. Context:--And
that the father of all created things is
created and uncreated, the made and the maker,
we hear him (Heraclitus) saying, " War
is the father and king of all," etc.
Plutarch, de Iside 48, p. 370. Context, see
frag. 43.
Proclus in Tim. 54 A (comp. 24 B).
Compare Chrysippus from Philodem. P. eusebeias,
vii. p. 81, Gomperz.
Lucianus, Quomodo hist. conscrib. 2; Idem,
Icaromen 8.
45
They do not understand: how that which separates
unites with itself. It is a harmony of oppositions,
as in the case of the bow and of the lyre.
SOURCES--Hippolytus, Ref. haer. ix. 9. Context,
see frag. 1.
Plato, Symp. 187 A. Context:--And one who
pays the least attention will also perceive
that in music there is the same reconciliation
of opposites; and I suppose that this must
have been the meaning of Heraclitus, though
his words are not accurate; for he says that
the One is united by disunion, like the harmony
of the bow and the lyre (Jowett's transl.).
Idem, Soph. 242 D. Context:--Then there are
Ionian, and in more recent times Sicilian
muses, who have conceived the thought that
to unite the two principles is safer; and
they say that being is one and many, which
are held together by enmity and friendship,
ever parting, ever meeting (idem).
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.
46
Aristotle, Eth. Nic. viii. 2, p. 1155 b 1.
In reference to these things, some seek for
deeper principles 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 beautiful harmony, and all things
take place by strife."
SOURCES--Compare Theophrastus, Metaph. 15.
Philo, Qu. in Gen. iii. 5, p. 178, Aucher.
Idem, de Agricult. 31, p. 321.
47
The hidden harmony is better than the visible.
SOURCES--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 variations and differences.
Compare Plotinus, Enn. i. 6, p. 53.
Proclus in Cratyl. p. 107, ed. Boissonad.
48
Let us not draw conclusions rashly about
the greatest things.
SOURCES--Diogenes Laert. ix. 73. Context:--Moreover,
Heraclitus says, "Let us not draw conclusions
rashly about the greatest things." And
Hippocrates delivered his opinions doubtfully
and moderately.
49
Philosophers must be learned in very many
things.
SOURCES--Clement of Alex. Strom. v. 14, p.
733. Context:--Philosophers must be learned
in very many things, according to Heraclitus.
And, indeed, it is necessary that "he
who wishes to be good shall often err."
50
The straight and crooked way of the woolcarders
is one and the same.
SOURCES--Hippolytus, Ref. haer. ix. 10. Context:--And
both straight and crooked, he (Heraclitus)
says, are the same: "The way of the
wool-carders is straight and crooked."
The revolution of the instrument in a carder's
shop (Gr. gnapheiô Bernays, grapheiô 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.
51
Asses would choose stubble rather than gold.
SOURCES--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.
52
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.
SOURCES--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.
53
Columella, de Re Rustica viii. 4: siccus
etiam pulvis et cinis, ubicunque corhortem
porticus vel tectum protegit, iuxta parietes
reponendus est, ut sit quo aves se perfundant:
nam his rebus plumam pinnasque emendant,
si modo credimus Ephesio Heraclito qui ait:
sues coeno, cohortales aves pulvere (vel
cinere) lavari.
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."
SOURCES--Compare Galenus, Protrept. 13, p.
5, ed. Bas.
54
They revel in dirt.
SOURCES--Athenaeus v. p. 178 F. Context:--For
it would be unbecoming, 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. Spec. mor. iii. 9, 3.
55
Every animal is driven by blows.
SOURCES--Aristotle, de Mundo 6, p. 401 a
8 (=Apuleius, de Mundo 36; Stobaeus, Ecl.
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"
(plêgê Stobaeus cod. A, Bergklus et al.;
vulg. tên gên nemetai, every animal feeds
upon the earth).
56
The harmony of the world is a harmony of
oppositions, as in the case of the bow and
of the lyre.
SOURCES--Plutarch, De Tranquill. 15, p. 473.
Context:--For the harmony of the world is
a harmony of oppositions (Gr. palintonos
harmoniê, 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.
Porphyrius, de Antro. nymph. 29.
Simplicius in Phys. fol. 11 a.
Compare Philo, Qu. in Gen. iii. 5, p. 178,
Aucher.
57
Good and evil are the same.
SOURCES--Hippolylus, 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.
58
Hippolytus, Ref. haer. ix. 10. And good and
evil (scil. are one). The physicians, therefore,
says Heraclitus, cutting, cauterizing, and
in every way torturing the sick, complain
that the patients do not pay them fitting
reward for thus effecting these benefits--
†and sufferings†.
SOURCES--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.
59
Unite whole and part, agreement and disagreement,
accordant and discordant; from all comes
one, and from one all.
SOURCES-- Aristotle, de Mundo 5, p. 396 b
12 (=Apulelus, de Mundo 20; Stobaeus, Ecl.
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 grammar, 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 peri trophês 40; peri diaitês
i.
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