HERACLITUS OF EPHESUS
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The G.W.T. Patrick Translation        

HERACLITUS OF EPHESUS


60.

They would not know the name of justice, were it not for these things.

SOURCES-- Clement of Alex. Strom. iv. 3, p. 568. Context:--For the Scripture says, the law is not made for the just man. And Heraclitus well says, "They would not know the name of justice, were it not for these things."

Compare pseudo-Heraclitus, Epist. vii.

61

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 dispensation 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.

SOURCES-- Compare Hippocrates, peri diaitês i. 11.

62

We must know that war is universal and strife right, and that by strife all things arise and † are used †

SOURCES-- Origen, cont. Celsus vi. 42, p. 312 (Celsus speaking). Context:--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.

63

For it is wholly destined ...

Sources-- Stobaeus Ecl. 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).

64

Death is what we see waking. What we see in sleep is a dream.

SOURCES--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 Ioseph. 22, p. 59.

65

There is only one supreme Wisdom. It wills and wills not to be called by the name of Zeus.

SOURCES-- Clement of Alex. Strom. v. 14, p. 718 (Euseb. P. E. xiii. 13, p. 681). Context:--I know that Plato also bears witness to Heraclitus' 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).

66

The name of the bow is life, but its work is death.

SOURCES-- Schol. in Iliad i. 49, fr. Cramer, A. P. iii. p. 122. Context:--For it seems that by the ancients the bow and life were synonymously called bios. So Heraclitus, the obscure, said, "The name of the bow is life, but its work is death."

Etym. magn. under word bios.

Tzetze's Exeg. in Iliad, p. 101 Herm.

Eustathius in Iliad i. 49, p. 41.

Compare Hippocrates, peri trophês 21.

67

Immortals are mortal, mortals immortal, living in their death and dying in their life.

SOURCES-- Hippolytus, Ref. haer. ix. 10. Context:--And confessedly 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.

Philo, Leg. alleg. i. 33, p. 65.

Idem, Qu. in Gen. iv. 152, 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. Hom. 24, p. 51 Mehler.

Compare Lucianus, Vit. auct. 14.

Dio Cassius frr. i--xxxv. c. 30, t. i. p. 40 Dind.

Hermes from Stob. Ecl. i. 39, p. 768. Idem, Poemand. 12, p. 100.

68

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.

SOURCES-- 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 the 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.

Iulianus, Or. v. p. 165 D.

Olympiodorus in Plato; Gorg. p. 357 Iahn; Idem, p. 542.

69

The way upward and downward are one and the same.

SOURCES-- Hippolytus, Ref. haer. ix. 10. Context:--Up 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, p. meteôrôn i, p. 75, Bak.

Maximus Tyr. xli. 4, p. 489.

Plotinus, Enn. iv. 8, p. 468.

Tertullian, adv. Marc. ii. 28.

Iamblichus from Stob. Ecl. i. 41.

Compare Hippocrates, peri trophês 45.

M. Antoninus vi. 17.

Philo, de Incorr. mundi 21, p. 508.

Idem, de Somn. i. 24, p. 644.

Idem, de vit. Moys. i. 6 p. 85.

Musonius from Stob. Flo. 108, 60.

70

The beginning and end are common.

SOURCES-- 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, p. topôn tôn kat' anthrôpon , 1.

Idem, peri diaitês i. 19; p. trophês, 9.

Philo, Leg. alleg. i. 3, p. 44. Plutarch, de EI. 8, p. 388.

71

The limits of the soul you would not find out, though you should traverse every way.

SOURCES-- 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 (houto bathun logon hexei)

Tertullian, de Anima 2.

Compare Hippolytus, Ref. haer. v. 7.

Sextus, Enchir. 386.

72

To souls it is joy to become wet.

SOURCES-- Numenius from Porphyry, de Antro nymph. 10. Context:--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).

73

A man when he is drunken is led by a beardless youth, stumbling, ignorant where he is going, having a wet soul.

SOURCES-- Stobaeus Floril. v. 120.

Compare M. Antoninus iv. 46. Context, see frag. 5.

74

The dry soul is the wisest and best.

SOURCES--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.

75

†The dry beam is the wisest and best soul.†

SOURCES-- Philo from Euseb. P. E. viii. 14, p. 399.

Musonius from Stob. Floril. xvii. 43.

Plutarch, de Esu. carn. i. 6, p. 995.

Idem, de Def. orac. 41, p. 432.

Galenus, p. tôn tês psychês êthôn 5, t. i. p. 346, ed. Bas.

Hermeias in Plat. Phaedr. p. 73, Ast.

Compare Porphyry, aphorm. Pros ta noêta 33, p. 78 Holst.; Ficinus, de Immort. anim. viii. 13.

76

†Where the land is dry, the soul is wisest and best.†

SOURCES-- Philo from Euseb. P. E. vi. 14, p. 399.

Idem, de Provid. ii. 109, p. 117, Aucher.

77

Man, as a light at night, is lighted and extinguished.

SOURCES--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 one 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.

78

Plutarch, Consol. ad Apoll. 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.

SOURCES--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.

79

Time is a child playing at draughts, a child's kingdom.

SOURCES--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.

Clement of Alex. Paedag. i. 5, p. 111.

Iamblichus from Stob. Ecl. 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.

80

I have inquired of myself.

SOURCES--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.

Iulianus, Or. vi. p. 185 A.

Proclus in Tim. 106 E.

Suidas, under word Postoumos.

Compare Philo, de Ioseph. 22, p. 59.

Clement of Alex. Strom. ii. 1, p. 429.

Plotinus, Enn. v. 9, p. 559.

81

Into the same river we both step and do not step. We both are and are not.

SOURCES--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.

82

It is weariness upon the same things to labor and by them to be controlled.

SOURCES-- Plotinus, Enn. iv. 8, p. 468.

Iamblichus from Stob. Ecl. 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).

Aeneas, Gaz. Theophrast. p. 9.

Compare Hippocrates, p. diaitês. 15.

Philo, de Cherub. 26, p. 155.

83

In change is rest.

SOURCES--Plotinus, Enn. iv. 8, p. 468.

Idem, iv. 8, p. 473.

Iamblichus from Stob. Ecl. i. 41, p. 906. Context, see frag. 82.

Idem, p. 894.

Aeneas, Gaz. Theophrast. p. 9, Barth.

Idem, p. 11.

84

A mixture separates when not kept in motion.

SOURCES--Theophrastus, de Vertigine 9, p. 138 Wimmer.

Alexander Aphrod. Probl. p. 11, Usener. Context:--A mixture (ho kukeôn), as Heraclitus says, separates unless some one stirs it.

Compare Lucian, Vit. auct. 14.

M. Antoninus iv. 27.

85

Corpses are more worthless than excrement.

SOURCES--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.

86

Being born, they will only to live and die, or rather to find rest, and they leave children who likewise are to die.

SOURCES--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.

87

Plutarch, de Orac. def. 11, p. 415: Those who adopt the reading hêbôntos (i. e. at man's estate, see Hesiod, fr. 163, ed. Goettling) reckon a generation at thirty years, according to Heraclitus, in which time a father may have a son who is himself at the age of puberty.

SOURCES--The reference is to the following passage from Hesiod:

Censorinus, de D. N. 17.

Compare Plutarch, Plac. Philos. v. 24, p. 909.

88

Io. Lydus de Mensibus iii. 10, p. 37, ed. Bonn.: Thirty is the most 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.

SOURCES----Crameri A. P. i. p. 324.

Compare Philo, Qu. on Gen. ii. 5, p. 82 Aucher.

Plutarch, de Orac. def. 12, p. 416.

89

Ex homine in tricennio potest avus haberi

In thirty years a man may become a grandfather.

SOURCES--Philo, Qu. in Gen. ii. 5, p. 82 Aucher.

90

M. Antoninus vi. 42. 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.

91

The Law of Understanding is common to all. Those who speak with intelligence must hold fast to that which is common to all, even more strongly than 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.

SOURCES--Stobaeus Floril. iii. 84.

Compare Cleanthes H., Iov. 24.

Hippocrates, p. trophês 15. Plutarch, de Iside 45, p. 369.

Plotinus, Enn. vi. 5, p. 668. Empedocles v. 231 Stein.

92

Although the Law of Reason is common, the majority of people live as though they had an understanding of their own.

SOURCES--Sextus Emp. adv. Math. vii. 133. Context:--For having thus statedly shown that we do and think everything by participation in the divine reason, he (Heraclitus), after some previous exposition, adds: It is necessary, therefore, to follow the common (for by zunos he means ho koinos, 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, therefore, as we participate in the memory of this, we are true; but in as far as we act individually, we are false.

93

They are at variance with that with which they are in most continual association.

SOURCES -- M. Antoninus iv. 46. Context, see frag. 5.

94

We ought not to act and speak as though we were asleep.

SOURCES-- M. Antoninus iv. 46. Context, see frag. 5.

95

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 withdrawn to a private world of his own.

SOURCES-- Compare pseudo-Pythagoras from Hippolytus, Ref. haer. vi. 26.

Iamblichus, Protrept. 21, p. 132, Arcer.

96

For human nature does not possess understanding, but the divine does.

SOURCES-- 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 " (= frag. 97).

97

The thoughtless man understands the voice of the Deity as little as the child understands the man.

SOURCES--Origen, c. Cels. vi. 12, p. 291. Context, see frag. 96.

Compare M. Antoninus iv. 46. Context, see frag. 5.

98

Plato, Hipp. maj. 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?

Sources-- Compare M. Antoninus iv. 16.

99

Plato, Hipp. maj. 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 maidenkind, as says Hippias the wise.

SOURCES--Compare Plotinus, Enn. vi. 3, p. 626.

Aristotle, Top. iii. 2, p. 117 b 17.

100

The people must fight for their law as for their walls.

Sources-- Diogenes Laert: ix. 2. Context:--And he (Heraclitus) used to say, "It is more necessary to quench insolence than a fire "(= frag. 103). And, "The people must fight for their law as for their wall."

101

Greater fates gain greater rewards.

SOURCES--Clement of Alex. Strom. iv. 7, p. 586. Context:--Again Aeschylus, grasping this thought, says, "To him who toils, glory from the gods is due as product of his toil." "For greater fates gain greater rewards," according to Heraclitus.

Theodoretus, Therap. viii. p. 117, 33.

Compare Hippolytus, Ref. haer. v. 8.

102

Gods and men honor those slain in war.

SOURCES--Clement of Alex. Strom. iv. 4, p. 571. Context:--Heraclitus said, "Gods and men honor those slain in war."

Theodoretus, Therap. viii. p. 117, 33.

103

Presumption must be quenched even more than a fire.

SOURCES—Diogenes Laert. ix. 2. Context, see frag. 100.

104

For men to have whatever they wish, would not be well. Sickness makes health pleasant and good; hunger, satiety; weariness, rest.

SOURCES --Stobaeus Floril. iii. 83, 4.

Compare Clement of Alex. Strom. ii. 21, p. 497.

Theodoretus, Therap. xi. p. 152, 25. Context:--Heraclitus the Ephesian changed the name but retained the idea, for in the place of pleasure he put contentment.

105

It is hard to contend against passion, for whatever it craves it buys with its life.

SOURCES --Iamblichus, Protrept. p. 140, Arcer. Context:--Heraclitus is a witness to these statements, for he says, "It is hard to contend against passion," etc.

Aristotle, Eth. Nic. ii. 2, p. 1105 a 8.

Idem, Eth. Eud. ii. 7, p. 1223 b 22.

Idem, Pol. v. 11, p. 1315 a 29.

Plutarch, de Cohib. ira 9, p. 457.

Idem, Erot. 11, p. 755.

Compare Plutarch, Coriol. 22.

Pseudo-Democritus fr. mor. 77, Mullach.

Longinus, de Subl. 44.

106

†It pertains to all men to know themselves and to learn self-control.†

SOURCE --Stobaeus Floril. v. 119.

107

†Self-control is the highest virtue, and wisdom is to speak truth and consciously to act according to nature.†

SOURCE--Stobaeus Floril. iii. 84.

108

It is better to conceal ignorance, but it is hard to do so in relaxation and over wine.

SOURCES Plutarch, Qu. Conviv. iii. proem., p. 644. Context:-- Simonides, the poet, seeing a guest sitting silent at a feast and conversing with no one, said, "Sir, if you are foolish you are doing wisely, but if wise, foolishly," for, as Heraclitus says, "It is better to conceal ignorance, but it is hard," etc.

Idem, de Audiendo 12, p. 43.

Idem, Virt. doc. posse 2, p. 439.

Idem, from Stob. Floril. xviii. 32.

109

† It is better to conceal ignorance than to expose it. †

SOURCE--Stobaeus Floril. iii. 82.

110

It is law, also, to obey the will of one.

SOURCE--Clement of Alex. Strom. v. 14, p. 718 (Euseb. P. E. xiii. 13, p. 681). Context, see frag. 65.

111

For what sense or understanding have they? They follow minstrels and take the multitude for a teacher, not knowing that many are bad and few good. For the best men choose one thing above all--immortal glory among mortals; but the masses stuff themselves like cattle.

SOURCES--The passage is restored as above by Bernays (Heraclitea i. p. 34), and Bywater (p. 43), from the following sources:

Clement of Alex. Strom. v. 9, p. 682.

Proclus in Alcib. p. 255 Creuzer, = 525 ed. Cous. ii.

Clement of Alex. Strom. iv. 7, p. 586.

112

In Priene there lived Bias, son of Teutamus, whose word was worth more than that of others.

SOURCES--Diogenes Laert. i. 88. Context:--And the fault-finding Heraclitus has especially praised him (Bias), writing, "In Priene there lived Bias, son of Teutamus, whose word was worth more than that of others," and the Prienians dedicated to him a grove called the Teutamion. He used to say, " Most men are bad."

113

To me, one is ten thousand if he be the best.

SOURCES--Theodorus Prodromus in Lazerii Miscell. i. p. 20.

Idem, Tetrastich. in Basil. I (fol. K 2 vers. ed. Bas.).

Galenus, peri diagnôseôs sphygmôn i. 1; t. 3, p. 53 ed. Bas.

Symmachus, Epist. ix. 115.

Compare Epigramm. from Diogenes Laert. ix. 16.

Cicero, ad. Att. xvi. 11.

Seneca, Epist. 7.

114

The Ephesians deserve, man for man, to be hung, and the youth to leave the city, inasmuch as they have banished Hermodorus, the worthiest man among them, saying: "Let no one of us excel, and if there be any such, let him go elsewhere and among other people."

SOURCES--Strabo xiv. 25, p. 642. Context:--Among distinguished men of the ancients who lived here (Ephesus) were Heraclitus, called the obscure, and Hermodorus, of whom Heracliius himself said, "The Ephesians deserve," etc.

Cicero, Tusc. v. 105.

Musonius from Stob. Floril. xl. 9.

Diogenes Laert. ix. 2.

Iamblichus, de Vit. Pyth. 30, p. 154 Arcer.

Compare Lucian, Vit. auct. 14.

Pseudo-Diogenes, Epist. 28, 6.

115

Dogs, also, bark at what they do not know.

SOURCE--Plutarch, An seni sit ger. resp. vii. p. 787. Context:--And envy, which is the greatest evil public men have to contend with, is least directed against old men."For dogs, indeed, bark at what they do not know," according to Heraclitus.

116

By its incredibility, it escapes their knowledge.

SOURCES--Plutarch, Coriol. 38. Context:--But knowledge of divine things escapes them, for the most part, because of its incredibility, according to Heraclitus.

Clement of Alex. Strom. v. 13, p. 699. Context, see Crit. Note 36.

117

A stupid man loves to be puzzled by every discourse.

SOURCES--Plutarch, de Audiendo 7, p. 41. Context:--They reproach Heraclitus for saying, "A stupid man loves,"'etc.

Compare idem, de Aud. poet. 9, p. 28.

118

The most approved of those who are of repute knows how to cheat. Nevertheless, justice will catch the makers and witnesses of lies.

SOURCES--Clement of Alex. Strom. v. 1, p. 649. Context:--"The most approved of those who are of repute knows how to be on his guard (phulassein), see Crit. Note 37). Nevertheless, justice will catch the makers and witnesses of lies," says the Ephesian. For this man who was acquainted with the barbarian philosophy, knew of the purification by fire of those who had lived evil lives, which afterwards the Stoics called the conflagration (ekpyrôsin)

119

Diogenes Laert. ix. 1. And he (Heraclitus) used to say that Homer deserved to be driven out of the lists and flogged, and Archilochus likewise.

SOURCES--Schleiermacher compares Schol. Ven. ad Iliad xviii. 251 and Eustathius, p. 1142, 5 ed. Rom., which, however, Bywater does not regard as referring to Heraclitus of Ephesus.

120

Unus dies par omni est.

One day is like all.

SOURCES--Seneca, Epist. 12. Context:--Heraclitus, who got a nickname for the obscurity of his writing, said, "One day is like all." His meaning is variously understood. If he meant all days were equal in number of hours, he spoke truly. But others say one day is equal to all in character, for in the longest space of time you would find nothing that is not in one day, both light and night and alternate revolutions of the earth.

Plutarch, Camill. 19. Context:--Concerning unlucky days, whether we should suppose there are such, and whether Heraclitus did right in reproaching Hesiod who distinguished good and bad days, as being ignorant that the nature of every day is one, has been examined in another place.

121

A man's character is his daemon.

SOURCES--Plutarch, Qu. Platon. i. 2, p. 999. Context:--Did he, therefore (viz. Socrates) call his own nature, which was very critical and productive, God? Just as Menander says, "Our mind is God." And Heraclitus, "A man's character is his daemon."

Alexander Aphrod. de Fato 6, p. 16, Orell.

Stobaeus Floril. civ. 23. Comp. pseudo-Heraclitus, Epist. 9.

122

There awaits men after death what they neither hope nor think.

SOURCES--Clement of Alex. Strom. iv. 22, p. 630. Context:--With him (Socrates), Heraclitus seems to agree when he says in his discourse on men, "There awaits men," etc.

Idem, Protrept. 2, p. 18. Theodoretus, Therap. viii. p. 118, 1.

Themistius (Plutarch) from Stob. Floril. cxx. 28.

123

And those that are there shall arise and become guardians of the living and the dead.

SOURCES--Hippolytus, Ref. haer. ix. 10. Context:--And he (Heraclitus) says also that there is a resurrection of this visible flesh of ours, and he knows that God is the cause of this resurrection, since he says, "And those that are there shall arise," etc.

Compare Clement of Alex. Strom. v. 1, p. 649.

124

Night-roamers, Magians, bacchanals, revelers in wine, the initiated.

SOURCES--Clement of Alex. Protrept. 2, p. 18. Context:--Rites worthy of the night and of fire, and of the great-hearted, or rather of the idle-minded people of the Erechthidae, or even of the other Greeks, for whom there awaits after death what they do not hope (see frag. 122). Against whom, indeed, does Heraclitus of Ephesus prophesy? Against night-roamers, Magians, bacchanals, revelers in wine, the initiated. These he threatens with things after death and prophesies fire for them, for they celebrate sacrilegiously the things which are considered mysteries among men (= frag. 125).

125

For the things which are considered mysteries among men, they celebrate sacrilegiously.

SOURCES--Clement of Alex. Protrept. 2, p. 19. Context, see frag. 124

Compare Arnobius, adv. Nat. v. 29.

126

And to these images they pray, as if one should prattle with the houses knowing nothing of gods or heroes, who they are.

SOURCES--Origen, c. Cels. vii. 62, p. 384.

Idem i. 5, p. 6.

Clement of Alex. Protrept. 4, p. 44. Context:--But if you will not listen to the prophetess, hear your own philosopher, Heraclitus, the Ephesian, imputing unconsciousness to images, "And to these images," etc.

127

For were it not Dionysus to whom they institute a procession and sing songs in honor of the pudenda, it would be the most shameful action. But Dionysus, in whose honor they rave in bacchic frenzy, and Hades are the same.

SOURCES--Clement of Alex. Protrept. 2, p. 30. Context:--In mystic celebration of this incident, phalloi are carried through the cities in honor of Dionysus. "For were it not Dionysus to whom they institute a procession and sing songs in honor of the pudenda, it would be the most shamful action," says Heraclitus. "But Hades and Dionysus are the same, to whom they rave in bacchic frenzy," not for the intoxication of the body, as I think, so much as for the shameful ceremonial of lasciviousness.

Plutarch, de Iside 28, p. 362.

128

Iamblichus, de Mysteriis v. 16. I distinguish two kinds of sacrifices. First, those of men wholly purified, such as would rarely happen in the case of a single individual, as Heraclitus says, or of a certain very few men. Second, material and corporeal sacrifices and those arising from change, such as are fit for those still fettered by the body.

129

Atonements.

SOURCES--Iamblichus, de Mys. i. 11. Context:--Therefore Heraclitus rightly called them (scil. what are offered to the gods) "atonements," since they are to make amends for evils and render the souls free from the dangers in generation.

Compare Hom. Od. xxii. 481. See Crit. Note 41.

130

When defiled, they purify themselves with blood, just as if any one who had fallen into the mud should wash himself with mud!

SOURCES--Elias Cretensis in Greg. Naz. 1.1. (cod. Vat. Pii. 11, 6, fol. 90 r). Context:--And Heraclitus, making sport of these people, says, "When defiled, they purify themselves with blood, just as if any one who had fallen into the mud should wash himself with mud!" For to suppose that with the bodies and blood of the unreasoning animals which they offer to their gods they can cleanse the impurities of their own bodies, which are stained with vile contaminations, is like trying to wash off mud from their bodies by means of mud.

Gregory Naz. Or. xxv. (xxiii.) 15, p. 466 ed. Par. 1778.

Apollonius, Epist. 27.

Compare Plotinus, Enn. i. 6, p. 54.

From The Fragments of the Work of Heraclitus of Ephesus on Nature, translated from the Greek text of Bywater by G. T. W. Patrick, Baltimore: N. Murray, 1889. This was originally Patrick's doctoral thesis at Johns Hopkins University, 1888. A note states that this 1889 edition was reprinted from the American Journal of Psychology, 1888.

This Peithô's Web presentation of Patrick's translations of Heraclitus do not currently include Patrick's introduction or his notes to the Greek text.