XXIII.— 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.
XXIV. — Hippolytus, Ref . haer. ix. 10. Context : — And he (Hera- clitus) 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 {6LaK6Gfiriaiq)j and satiety is conflagration {eKnvpoxjig). 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. 6 yovoppvifq)j 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.
XXV. — 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.
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 insuper- abile ab igni, omnia quo rerum naturae semina iacta.
On Nature. 91
XXVII. — How can one escape that which never sets?"
XXVIII. — Lightning rules all.
XXIX. — The sun will not overstep his bounds, for if
he does, the Erinyes, helpers of justice, will find him
out.
XXX.— The limits of the evenmg and morning are
theTBear, and opposite the Bear, the bounds of bright
Zeus.
XXXI. — If there were no sun, it would be night.
XXVII.— Clement of Alex. Paedag. 11. 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?'*
XXVIII. — Hippolytus, Ref . haer. ix. 10. Context : — ^And he (Hera- clitus) 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., lovem 10.
XXIX.— 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.
lamblichus, Protrept. 21, p. 132, Arcer.
Pseudo-Heraclitus, Epist. ix.
XXX. — 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.
XXXI. — 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.
92 HBRACLITUS.
XXXII. — The stin is new every day.
XXXIII. — 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.
XXXIV.— 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. |
XXXV. — 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.^^ *
XXXII. — Aristotle, Meteor, ii. 2, p. 355 a 9. Context: — Con- cerning the sun this cannot happen, since, being nourished in the i 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. j Alexander Aphrod. in Meteor. 1. 1. fol. 93 a. j 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. i
XXXIV.—Compare Plutarch, de Def. orac. 12, p. 416. |
M. Antoninus ix. 3. !
Pseudo-Heraclitus, Epist. v. i XXXV. — Hippolytus, Ref . haer. ix. 10. Context : — Heraclitus says
that neither darkness nor light, neither evil nor good, are different, i
but they are one and the same. He found fault, therefore, with '
On Naturb. 93
XXXVI. — God is day and night, winter and sum-
mer, 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.^*
XXXVII.— 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 con-
verted into this. And it was for this reason that
Heraclitiis thus said that if all existing things should
become smoke, perception would be by the nostrils.
XXXVIII.— Souls smell in Hades.^*
XXXIX. — Cold becomes warm, and warm, cold ; wet becomes dry, and diy, wet.
XL. — It disperses and gathers, it comes and goes.^®
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.
XXXVI.— Hippolytus, Ref . haer. ix. 10. Context :— For that the primal (Gr. irparov, Bernays reads irotrrrbv^ created) world is itself the demiurge and creator of itself, he (Heraciitus) says as follows: " God is day and," etc.
Compare idem, Ref. haer. v. 21.
Hippocrates, ^epl SialrTig i. 4, Littr.
XXXVIII.— 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 Heraciitus say that '' souls smell in Hades."
XXXIX. — Schol. Tzetzae, Exeget. Iliad, p. 126, Hermann. Con- text : — Of old, Heraciitus of Ephesus was noted for the obscurity of his sayings, "Cold becomes warm,*' etc.
Compare Hippocrates, 'J^epl diairifg i. 21.
Pseudo-Heraclitus, Epist. v. — Apuleius, de Mundo 21.
XL.— Piijtarch, de EI. 18, p. 392. Context, see frag. 41.
Compaire pseudo-Heraclitus, Epist. vi.
94 HBRACLITUS.
XLI. — Into the same river you could not step twice, for other <^and still other> waters are flowing.
XLII. — fTo those entering the same river, other and still other waters flow.f
XLIII.— Aristotle, Eth. End. vii. 1, p. 1235 a 26. And Heraclitus blamed the poet who said, ** Would
XLI.— 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 Cratylus 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.
XUI. — 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.
XLIII.— Plutarch, de Iside 48, p. 370. Context :— For Heraclitus in plain terms calls war the father and king and lord of all (zzfrag. 44), and he says that Homer, when he prayed — ** Discord be damned
On Nature. 95
that strife were destroyed from among gods and men."
Fpr there could be no harmony without sharps and
flats, nor living beings without male and female,
which are contraries.
XLIV. — 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.
XLV. — They do not understand how that which
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 A, ed. Basil.
Schol. Ven. (A) ad II. xviii, 10».
Eustathius ad II. xviii. 107, p. 1113, 56.
XLIV. — Hippolytus, Ref . haer. ix. 9. Context : — And that the father of all created things is created and uncreated, the made and the E^iaker, 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 Chrysippusfrom Philodem. tt. tvcepeia^^ vii. p. 81, Gomperz.
Lucianus, Quomodo hist, conscrib. 2 ; Idem, Icaromen 8.
XLV. — Hippolytus, Ref. haer. ix. 9. Context, see frag. 1.
Plato, Symp. 187 A. Context : — And one who pays the least atten- tion 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).