C. — The people must fight for their law as for their walls.
CI. — Greater fates gain greater rewards.
CII. — Gods and men honor those slain in war.
CHI. — Presumption must be quenched even more than a fire.^
XCVII.— Origen, c. Cels. vi. 12, p. 291. Context, see frag. 96.
Compare M. Antoninus iv. 46. Context, see frag. 5.
XCVIII. — Compare M. Antoninus iv. 16.
XCIX. — Compare Plotinus, Enn. vi. 3, p. 626.
Aristotle, Top. iii. 2, p. 117 b 17.
C. — 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 walls."
CI. — 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.
TheodoretuB, Therap. viii. p. 117, 33.
Compare Hippolytus, Ref. haer. v. 8.
CII. — 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.
cm. — Diogenes Laert. ix. 2. Context, see frag. 100.
On Nature. 109
CIV. — For men to have whatever they wish, would
not be well. Sickness makes health pleasant and
good ; hunger, satiety ; weariness, rest.
CV. — It is hard to contend against passion, for whatever it craves it buys with its life.
CVI. — fit pertains to all men to know themselves and to learn self-control, f
CVII. — t Self -control is the highest virtue, and wis-
dom is to speak truth and consciously to act according
to nature. t^
CVIII. — It is better to conceal ignorance, but it is hard to do so in relaxation and over wine.
CIV.— 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.
CV. — lamblichus, 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.
CVI.— Stobaeus Floril. v. 119.
CVII.— Stobaeus Floril. iii. 84.
CVIII. — Plutarch, Qu. Conviv. iii. proem., p. 644. Context : — Simonides, the poet, seeing a guest sitting silent at a feast and con- versing 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.
110 HERACLITUS.
CIX. — ^flt is better to conceal ignorance than to ex- pose it.f
ex. — It is law, also, to obey the will of one.*^
CXI. — 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.
CXII. — In Priene there lived Bias, son of Teutamus, whose word was worth more than that of others.
CXIII. — To me, one is ten thousand if he be the best.
CXIV. — 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
CIX.— Stobaeus Floril. iii. 82.
ex.— Clement of Alex. Strom, v. 14, p. 718 (Euseb. P. E. xiii. 13, p. 681). Context, see frag. 65.
CXI. — ^The passage is restored as above by Bemays (Heraclitea i. p. 34), and By water (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.
CXII. — 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.'*
CXIII. — Theodorus Prodromus in Lazerii Miscell. i. p. 20.
Idem, Tetrastich, in Basil. I (fol. k 2 vers. ed. Bas.).
Galenus, ^epl dcayv^aeug af^vyfiuv 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.
CXIV. — Strabo xiv. 25, p. 642. Context : — Among distinguished men of the ancients who lived here (Ephesus) were Heraclitus,
ON NATURE. Ill
there be any such, let him go elsewhere and among other people."
CXV.— Dogs, also, bark at what they do not know.
CXVI.— By its incredibility, it escapes their knowl- edge.*"^
CXVII.— A stupid man loves to be puzzled by every discourse.
CX VIII.— The most approved of those who are of
repute knows how to cheat. Nevertheless, justice will
catch the makers and witnesses of lies.^
CXIX.— Diogenes Laert. ix. 1. And he (Heraclitus)
caUed the obscure, and Hermodorus, of whom Heraclitus himself said, "The Ephesians deserve,** etc.
Cicero, Tusc. v. 105.
Musonius from Stob. Floril. xl. 9.
Diogenes Laert. ix. 2.
lamblichus, de Vit. Pyth. 30, p. 154 Arcer.
Compare Lucian, Vit. auct. 14.
Pseudo-Diogenes, Epist. 28, 6.
CXV. — 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.
CXVI. — 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.
CXVII.— Plutarch, de Audiendo 7, p. 41. Context :— They re- proach Heraclitus for saying, " A stupid man loves,** etc.
Compare idem, de Aud. poet. 9, p. 28.
CXVIII.— 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 {(pvXdaaeiv, 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 {kKnipuaiv).
CXIX. — 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.
112 HERACLITUS.
used to say that Homer deserved to be driven out of the lists and flogged, and Archilochus likewise.
CXX. — One day is like all.
CXXI. — A man's character is his daemon.®
CXXII. — There awaits men after death what they neither hope nor think.
CXXIII. — And those that are there shall arise and become guardians of the living and the dead.^
CXXiy. — Night-roamers, Magians, bacchanals, rev- elers in wine, the initiated.
CXX. — Seneca, Epist. 12. Context : — Heraclitus, who got a nick- name 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.
CXXI.— 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.
CXXII.— Clement of Alex. Strom, iv. 22, p. 630. Context :— With him (Socrates), Heraclitus seems to agree when he says in his dis- course on men, " There awaits men," etc.
Idem, Protrept. 2, p. 18. Theodoretus, Therap. viii. p. 118, 1.
Themistius (Plutarch) from Stob. Floril. cxx. 28.
CXXIII. — 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.
CXXI V. — Clement of Alex. Protrept. 2, p. 18. Context : — Rites worthy of the night and of fire, and of the great-hearted, or rather
On Nature. 113
CXXV.— For the things which are considered mysteries among men, they celebrate sacrilegiously.
CXXVI.— And to these images they pray, as if one
should prattle with the houses knowing nothing of
gods or heroes, who they are.
CXXVII.— 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.*®
CXXVIII.— lamblichus, de Mysteriis v. 15. I distin-
guish 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
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).
CXXV.— Clement of Alex. Protrept. 2, p. 19. Context, see frag. 124.
Compare Arnobius, adv. Nat. v. 29.
CXXVI.— 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.
CXXVII.— 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.
fp-
114 HBRACLITUS.
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.
CXXIX.— Atonements.*!
CXXX. — When defiled, they purify themselves with
blood, just as if any one who had fallen into the mud
should wash himself with mud 1
CXXIX.— lamblichus, de Mys. i. 11. Context : — Therefore Hera- clitus rightly called them (scil. what are offered to the gods) ** atone- ments," 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.
CXXX. — Elias Cretensis in Greg. Naz. 1. 1. (cod. Vat. Pii. 11, 6, fol. 90 r). Context : — ^And Heraclitns, 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 mudr* For to suppose that with the bodies and blood of the unreasoning animals which they oflfer 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.