Note 27. — ^The added clause of Plutarch, "It flashes through the body like lightning through the clouds," is also regarded by Schleier- macher, Schuster, Zeller, and Pfleiderer, as Heraclitic.
Critical Notes. 121
The similarity of the three fragments 74, 75, and 76 suggests, of course, that they are all corrupted forms of a common original. Bywater, however, accepts the form of expression in frag. 74 as surely Heraclitic and marks the other two as doubtful. Schleier- macher, from the number of citations of each of these fragments, concludes that Heraclitus had expressed himself in each of these three forms. Lassalle, in agreeing with him, believes also that Heraclitus, who was given to playing upon words (for further examples of Heraclitus' puns, compare frags. 91, 101, 127, 66), not without purpose chose the words aitf and ahy^^ and sees in the use of the latter word a reference to the lightning-like movement of the soul (Vol. 2, p. 196 f .). Zeller thinks it difficult to determine the original form, but he does not regard the proposition avyti ^jfp^ irux^ awfturdrtf, as Heraclitic (Vol. 1, p. 643, 2).
Fbaomsnt 77.
Note 28. — ^The original of this difficult and corrupted passage as it appears in Clement, is as follows (unpunctuated), 'Avdpuiroc kv ev^p6vy
0Aof airrerai eavr^ dirodav^v &ToapeaOelc ^av 6k airreTai redifearo^ evduv dwoapeaOelg b-ifteig kyp^opog airrerai eifSovrog, Various emendations and translations of this have been made. Compare Schuster, p. 271 ; Pfleiderer, p. 204, 1. Bywater, however, finally rescues as Hera- clitic the form given above in the text.
Ebagmbnt 80.
Note 29. — ^That this fragment is to be taken in the sense in which Diogenes understands it, rather than in that of Plutarch, is held by Schuster (p. 61) and Zeller (Vol. 1, p. 654, 4). Lassalle (Vol. 1, p. 301), following Schleiermacher, takes it as Clement does, in the sense of the Delphic inscription, " I have sought myself in the general flux of things, I have striven to know myself." For Pfleiderer's inter- pretation and the true meaning, see Introduction, pp. 41, 48.
Fbagmbnt 82.
Note 30. — ^Lassalle, following Creuzer, reads ayx^o^^u instead of apxea6ai (Vol. 1, p. 131.)
Fragment 90.
Note 31. — Lassalle (Vol. 1, p. 290) interprets this fragment as follows : In waking, we distinguish our own representations from the objective world common to all. In sleeping, they are one and the same. Hence Heraclitus says the sleeping make their own world. Similarly Pfleiderer (p. 202 f .) understands Heraclitus to mean that the sleeper makes his own world, while the waking man is con- scious that corresponding to his world of ideas there is a common
122 HERACLITUS.
objective world. Pfleiderer rejects koI awepyovg as an addition of
Aurelius.
Fragment 97.
Note 32. — This fragment has given trouble. Bernays (Heraclitea
15) proposes to substitute Sa^fiovog for Saifwvo^^ but has not been followed
by other critics. Schleiermacher translates, '^ Ein thorichter Mann
vernimmt nicht mehr von Schicksal als ein Kind von einem Mann.''
Schuster (p. 342) renders, '^ Der Mensch in seiner Kindheit hat (sie
[i. 6. the names]) von Gott gehort, wie (jetzt) das Kind von dem
Manne," and finds here support for the theory of the natural fitness
of names (see Introduction, p. 16), which primitive man learned
directly from Nature. Zeller (Vol. 1, p. 653) refers it to the childish
want of reason in man, which does not perceive the voice of the
deity. Pfleiderer (p. 51) renders, " Der unverstandige Mensch hat
von jeher nur soviel von der Gottheit gehort, als ein Kind vom
Manne."
Fragment 103.
Note 33. — "tppiv here is to be taken in the sense of excess of self- assertion, the private will against the universal Law. Compare frags. 92, 104, etc.
Fragment 107.
Note 34. — The latter clause may also be translated, "Wisdom is to speak and act truly, giving ear to Nature."
Fragment 110.
Note 35. — Clementine MS reads PovT^v, Eusebius, followed by all but MuUach, reads PovT^y, For Heraclitus' opinions on democracy, see, further, frags. 114, 113.
Fragment 116.
Note 36. — The passage in Clement is as follows ; a^^ ra fiev r^g ■yv6aeug pdOri Kpimreiv drruTTltj ayaJdii, naff' 'RpaK^iTov ' aTriarirf yap dia^vyydvec fi^ yiyv^oKEoBcUf from which it is seen thatthe words of Heraclitus, dnioTin duKftvyydvei firj yiyv^tjKeadai^ were differently understood by Clement and Plutarch. Schuster (p. 72) accepts the Clementine form, and regards the whole passage as Heraclitic, and renders, " Die Tiefe der Erkenntniss zu verbergen, das ist ein gutes Misstrauen. Denn durch diese miss- trauische Behutsamkeit entgeht man dem Schicksal durchschaut zu werden," by which he accounts for the (intentional) obscurity of Heraclitus' writings. Zeller (Vol. 1, p. 574, 2), following Schleier- macher, rejects the Clementine version, and regards the words as teaching that truth is hidden from the masses because it seems incredible to them. • A still different meaning may be found in the words if we take diriariri as subjective, referring to the want of faith which prevents us from seeing truth.
Critical Notes. 123
FSAGMBNT 118.
Note 37. — The common reading is, 6ok£6vtuiv 6 doKifj/iTaroq ytv6aKzi ^Maaeiv, which makes nonsense. Schleiermacher proposes SoKiovra 6 doKifidTaToq yiv^OKecv <j>vla<jaeiv, Schuster (p. 340) suggests, SokeAvtuv, 6 doKifi^Tarov ylverai, yivuaKsi i^Maauv, and fancies the allusion is to the poets, who from credible things accept that which is most credible. Bergk, followed by Pfleiderer, reads ^T^vdaaetv^ to talk nonsense. Bernays, followed by By water, reads nMaauv.
Fragment 121.
Note 38. — This fragment has been variously translated, but the
meaning seems to be that a man's God or Destiny depends not upon
external divine powers, but upon his own inner nature. Teichmiiller
finds here the further meaning that the essence of mind is the
essence of deity.
Fbaombnt 123.
Note 39. — The meaning of this passage is very doubtful. We have followed Bernays' reading instead of the common iv6a dedvri, which By water retains, although he marks it uncertain. Schuster (p. 176, 1) suggests [Salfiuv sdiXeQ hfdade k6vTi eTrdaraaBai Kal (fw^aicbc k, t, ^. Zeller (Vol. 1, p. 648, 4) regards it as a reference to the daemons who are made protectors of men. Lassalle.(Vol. 1, p. 185) thinks it refers to a resurrection of souls.
Fragment 127.
-For text and discussion of this passage, see Introduction, p.^ fE. I'eichm filler's interpretation of it is as follows : " Wenn es nicmBlonysus ware, dem sie die Procession f uhren und dabei das Lied auf die Schamglieder singen, so ware das Schamloseste ausgef uhrt. Nun aber, ist Hades (der Sohn der Scham) derselbe wie Dionysus, dem sie rasen und Feste feiern." This means, says Teichmiiller, that the shameful and the becoming are the same (Identification of opposites). For what is improper for men is proper for Dionysus, because he is the same as Hades, and Hades is the same as shame, which latter he attempts to prove from Plutarch, de Is. 29 b. Again, Dionysus and Hades are the same, because the former stands for the sun and the latter for the lower world, and as the sun is absorbed into the earth at night and generated therefrom in the morning, they must be essentially the same. (Neue Studien, Vol. 1, p. 25.)
Fragment 129.
Note 41. — That the use of this term was ironical, is made probable by the following fragment.
1^4 HKRACLITUS.
I. OvK €fi€v aX\a rot) \6yov dKovaapra^ oftoXoyeety ao<l)6v itm^ tv irdpra
eivai.
III. *A(vvtToi dKovtravTis Kon^oitri iolKaa-i ' <f>dTis avToi(ri fiaprvpefi Trapfdvrag dTTiivai,
I V • KoKoi fjLdpTVp€s dpBpdmoUTi 6<fiB(iKpoi Koi £ra, fiapfidpovs yjrvxas ixpvrtav.
V. Ov (l)pov€ovari roiavra voXXoi SKdaoiai iyKvpeovat oifbt fm06vT€S ywdxTKovaiy trnvTottn Be boK€ov<n»
V I. *AKOvarai ovk iTTurrdfievot otb flrretp,
VII* *Edv firf eKmjaif dveXniarop ovk f^evprjaei, dv€^€p€vvrjTov ihv Koi diropov*
V III. Xpvcr6v ol di(rifX€voi yrjv noWrip opvaaovai Koi evpiarKovai oklyop,
IX. ^ Ayx^poo-iijp.
X. 4fvai9 KpynrecBai ^iXci.
XII. Si^vXXa de fiaiPOfiiP^ orcSfiari ayeXaora Koi ducaXXcoTrKTra xai dfivptara (jiBeyyofjJpi^ xiKIcdp Mop e^ncWerat t^ (jxop^ bia t6p Be6p»
XIII. ^OflTcop 2^iff dKori fidBfiais, ravra eym 7rporifi€<a,
XIV. PolybiuS iv. 40 : toOto ydp tbidp ean t&p pvp Kaip&Pf cV oh TrdpTtap TrXcarStp koi Tropevr&p yeyopora^p ovk hp cri nptTiop cii; Troirjrais Kai
Tbxt. 125
X V • *0(j}6aXfio\ tS>v ooTiov aKptfieartpoi pApTVp€S>
XVI. IJdKvfiaBitj v6ov tx^^iv ov bidd(rKH * 'Hcriobov yap &v idiba^e koi TlvBayopijv aZrls re ^^vo^dvta Koi 'Eiearaiop.
X V II. TlvBaydprjs Mvrj(rdp)(ov iaropirjv flaKrja€ dvBpmnav fmKiara TrdvTojv, Koi iicKe^dfKvos ravrag rds ovyypa<fjag dnotrja-e eoourov cro^ii/v, TToXvpaBiijVf KaKOT€XyiTJV.
XVIII. 'OKOtrtav \6yovs ffKovaa ovdels a^ticvecrai €S tovto, wcrre ytvaxTKfiv ori ao(l)6v iari irdvTav K^xtapitrpcvov,
XIX. *Ep to aro(f)6Pj iniaraaBai yvafirjv § tcvStpvarai ndpra dia irdpTo>v»
XXI. Hvp^g rpoTToi TFpwTov Bakatra-a ' BaXda-aijg dt to pep rjpAfrv y^, TO hi rjpiav nprjOTTip,
XXII. Uvphs dvTafitiptTai irdvra Koi nvp AirdpTe>Vt &an€p x.pv(Tov Xpiipjora KcX xpr^pjcertav xpv€f6s»
XXIII. QaXaacra diax^^Tai koX ficrpcerai is tov avTov \6yov okoios irpdoBev rjv ^ ytveaBai Ty^y.
XXIV. XprjapoavvTj . . . Kdpos,
XXV. Z^ irvp TOP yrjs BdvaTovj Koi d^p Cfj tov irvpos Bdvarov * vdtop Cjj TOV depos BdvaTOVf yrj t6v vbaTog,
XXVI. UdvTa t6 TTvp infXBov Kpivtei koL KaToKrj'^eTai.
XXVII. T^ fiiy bvvdv TTOTc 7rS>s av Tig \dBoi ;
XXVIII. Ta de irdvra olaKiCd K€pavv6g.
XXIX. "HXiof ovx vTrep^^flrerai ptTpa * e/ dc /xi/i ^Epivv€g pty bUrjg fTTiKOvpoi f^evprjo'ova'i.
XXX. * Hovg Ka\ iaTTeprjs T€ppaTa ^ tipKTOg, Ka\ dtrrlop Trjg apicrov oZpog alBpiov Ai6g,
XXXI. E^ prj rfKiog rjvf ^v^p6vri hv ^v»
126 HBRACLITUS.
XXXIII. Diogenes Laert. i. 23: doicct de (scil. eoX^y) Kara
Tivas np&Tos daTpo\oyrj<rai Koi rjXiaKas cfcXcc^eir Koi rpoTras 7rpo€i9r€ip, &s (fiTjaiv EUdrjfiog iv Tfj TTCpl rSiv darpoKayovfifViov iaropia * oB(v avrhv koi SfVixfydm^s Koi 'Upoborog BavyLCL^ci, fiaprvp^'i d avrfo koi 'HpaxXeirof koi drifidKptros.
XXXIV. Plutarchus Qu. Plat. viii. 4, p. 1007: oSrwy oZv
dvayKaiav nphs rhv ovpavhv t\<Bi>v avp.Tr\oKriv kclL (rvvapfioy^v 6 xp6voi ov\ &n\S>s ioTi Klvrjais aK\\ aawep eipi/rai, Kivrjcris iv ra^et fxtrpov fX^^^ *°'
XXX V. AiddfTKaXos be nXtioTciv 'Haiobos ' tovtov fTrlirravTcu TrXeiora fldfvaif oaris fifjjprjv koi evtppdvrjv ovk eyiWcrice * ?(m yap ev*
XXXVI. 'O Bchs Tipjfpri evKJypdvfjj ;(ci/liq>i/ BepoSt TroXc/xof €lpTivrj, Kopos XifjLos * aXXoiovrai de oKcaarrep SKdrav avfjLfJuy^ <C Bvafia ]> Bvoap.ao'i ' 6vop.d(eTai KaB rfbov^p tKaarov.
XXXVII. Aristoteles de Sensu 5, p. 443 a 21 : doK€l d' hiois
rj KaTTvoadrjs dvaBvp.laais uvai 6<rp.^, ov<ra koiv^ y^s re koi dtpos> koi ndvTts €'!n<f>€povTai iifi rovro irtpX 6(rp.TJs ' di6 Kal 'HpdieXeirof ovrcar ftprjKtv, cDf e^ ndvra ra Svra Kairvhs yeVoiro, pilv^s hv diayvoUv.
XXXVIII. At yjrvxal ocrfwivrat KaB* qdrjv,
XXXIX. Ta yjtvxpa Beperaiy BtppJov ^v;(CTat, vypov avaiveraij KOp- <l)aX€OV voTi(€Tai.
XL. Sicidyi/cri Kal avpdycij wpoado-L koi antta-i,,
XLI. Horafioiai Sis roiai avroiai ovk hv €p.Pairjs * trepa yap <C Ka\ mpa"^ €7ripp€(i vdara,
XLI I. J Uorapolfri roLfri avroifrt ifA^aivovaiv (T€pa kcll ertpa vbara imppei J.
XLIII. Aristoteles Eth. Eud. vii. ^, p. 1235 a 26 : Kal ^HpdK-
XtiTos €iriTtfia T^ iroiTjaavTi ' u)s epn €k t€ BfSiP Kal dpBp&Trcnv anoXoiTo ' ov yap &p eipai Apfiopiav fir^ 6ptos 6(€0i Kal pap€os, ovde to. (^a &P€v BrfXtof Kal (ippcpoSf cpapricdP optcop.
Text. 127
XLI V. HdXifjLOf irdvrmv flip Trarqp cWi iravr<dv be fiaatKcvSt Koi tovs nfv Btovs edci^c Toiis de cu/Bp&irovs, rovg ficv bovXovs inoiTja'i rovs df i\€v6€povs»
XL V . Ov (vviaai Skcds bia(f>€p6fi€Pov €a>ura> o/xoXoy/ci * naXivrpoiros dpfiopii} oKoxnr^p t6^ov Koi Xvprjs,
XLVI. Aristoteles Eth. Nic. viii. 2, p. 1155 b 1 : koi ttc/jI
XL V II. 'Appopii] difyap^s (papfprjs Kpdaatop,
XL V III. Mrf €iKri n€p\ t5>p pcyicrrap avpfiaXapfBa.
XLIX. Xp^ €^ pdXa TToWStP toTopas ^(Xoiro^ov; apdpas tipat,
L. Tpa<f)€OiP obos €v6€ia Koi aKoKi^ pia eorl kqi rf ai/rq.
LI, "Oi'ot avppar hp eXoiPTo pdWop ^ )(pva'dp.
LII. GoXacrora vbap KaBap&rarop kcu piapdyraTOPy IxBv(ti pep iroripop Koi aamjptoPj dp6ptmots be Sttotop Koi oXeOpiop*
LIII. Columella de E. E. viii. 4 : siccus etiam pulvis et cinis, ubicunque cohortem porticus vel tectum protegit, iuxta parie- tes 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.
LI V . Bopfidpfo xalpeip*
L V . Tldp fpirerop irXrjyjj peperai.
LVI. HaXiPTpoTTos dppopiTj Kdapov oKaxnrep Xvprjs Koi rd^ov,
LVII. *Aya$6p koi kqk^p ravrdp,
LVIII. Hippolytus Eef. haer. ix. 10: koI dyaOhp Koi kukop
(SCil. €P eari)' oi yovp larpoly <l)Tj(r\p 6 'Hpa/cXetroy, reppopres Kaiopres irdpTtj fiaaapi^oPTes kukcos tovs dppoixrrovpras iirairiwprai prfiep a(iop pifrOhp Xapfidpeip napd rS>p dppcaarovPTcaPy ravra ipya^dpepoi rd dyaBd koi I ra? p6<rovs J.
128 HERACLITUS.
LIX. ^vvdyjriiag ovXa KaX ovx}- ovXof <rvfi<l>€p6fi€vov bia(l>€p6fi€P0Vy avv^dov di^dop * €K irdvT(OP cv icai €^ tvos Trdpra, ^
LX. AiKrjs odvofia otK hv jjdeaaVf et ravra, firj rjv>
LXI. Schol. B. in II. iv. 4, p. 120 Bekk. : dnpms <f>a<riv, el
T€p7r€4 rovs Bcovs iroKcyLGDv Bca, aXX' ovk dnpe/res ' ra yap yevvaia flpya repTTCt. aK\a>s Tt noXepoi Koi fidx^^ '?/**" M^" dcti'a boKfiy r^ de ^eoJ ovde ravra ddvd, crvi'TcXet yap dnavra 6 Be6s npbi dppoviav tS>v oXcdv, oIkovo- ponv ra avp.(l>€povraf oncp Kal *H/>a#c\€tTOff Xeyct, wy t^ fUv $€(0 KtiKa irdvra Kal dyaOa Kal d/xaia, avOptonoi be d pev dbiKa imeikriclyaaiVj a dc dt#caia.