1 The word κόσμος must mean ‘‘ world” here, not merely ‘‘ order” ; for only the world could be identified with fire. This use of the word is Pythagorean, and there is no reason to doubt that Herakleitos may have known it.
2 It is important to notice that μέτρα is internal accusative with ἁπτόμενον, ‘* with its measures kindling and its measures going out.”
3 On the word πρηστήρ, see below, p. 165, n. 2.
4 The subject of fr. 23 is γῆ, as we see from Diog. ix. 9 (R. P. 36), πάλιν τε αὖ τὴν γῆν χεῖσθαι; and Aet. i. 3, 11 (Dox. p. 284 a 1; Ὁ 5), ἔπειτα ἀναχαλωμένην τὴν γῆν ὑπὸ τοῦ πυρὸς χύσει (Diibner: φύσει, {107γ2) ὕδωρ ἀποτελεῖσθαι. Herakleitos might quite well say γῆ θάλασσα διαχέεται, and the context in Clement (S¢vom. ν. p. 712) seems to imply this. The phrase μετρέεται eis τὸν αὐτὸν λόγον can only mean that the proportion of the measures remains constant. So practically Zeller (p. 690, n. 1), 22 derselben Grosse.
Herakleitos of Ephesos 149
- (25) Fire lives the death of air,! and air lives the death of |.
fire; water lives the death of earth, earth that of water, | ee Fs 37; .
τ (26) Fire in its advance will judge and convict 2 all things. R. P. 36 a.
~-(27) How can one hide from that which never sets ?
--(28) It is the thunderbolt that steers the course of all things. R. P. 35 Ὁ.
(29) The sun will not overstep his measures; if he does,
the Erinyes, the “handmaids of Justice, will find him out.
R. P. 39.
(30) The limit of East and West is the Bear; and opposite the Bear is the boundary of bright Zeus.
(31) If there were no sun it would be night, for all the other stars could do.
(32) The sun is new every day.
(33) See above, Chap. I. p. 41, n. 1.
(34) . . . the seasons that bring all things.
(35) Hesiod is most men’s teacher. Men think he knew very many things, a man who did not know day or night!
-They are one. R. P. 39 b.
(36) God is day and night, winter and summer, war and peace, surfeit and hunger ; but he takes various shapes, just as fire,° when it is mingled with spices, is named according to the savour of each, R. P. 39 b.
1 With Diels I adopt the transposition (proposed by Tocco) of dépos and γῆς.
5 T understand ἐπελθόν of the πυρὸς ἔφοδος, for which see below, p. 168. Diels has pointed out that καταλαμβάνειν is the old word for ‘‘ to convict.” It is, literally, ‘‘ to overtake,” just as αἱρεῖν is ‘‘to catch.”
3 In this fragment it is clear that οὖρος Ξετέρματα, and therefore means ** boundary,” not “hill.” As αἴθριος Ζεύς means the bright blue sky, I do not think its οὖρος can be the South Pole, as Diels says. It is more likely the horizon. I am inclined to take the fragment as a protest against the Pythagorean theory of a southern hemisphere.
4 We learn from Diog. ix. 10 (quoted below, p. 164) that Herakleitos explained why the sun was warmer and brighter than the moon, and this is doubtless a'fragment of that passage. I now think the words ἕνεκα τῶν
᾿ ἄλλων ἄστρων are from Herakleitos. So Diels.
ὃ Hesiod said Day was the child of Night ( Z%eog. 124).
ὁ. Reading ὅκωσπερ πῦρ for ὅκωσπερ with Diels.
150 Early Greek Philosophy
-(37) If all things were turned to smoke, the nostrils would distinguish them.
J (38) Souls smell in Hades. R. P. 46 d.
fF (39) Cold things become warm, and what is warm cools ;
ἰ what is wet dries, and the parched is τηοϊβίβά.
-- (40) It scatters and it gathers; it advances and retires,
(41, 42) You cannot step twice into the same rivers; for fresh waters are ever flowing in upon you. R. P. 33.
(43) Homer was wrong in saying: “ Would that strife might perish from among gods and men!” He did not see that he was praying for the destruction of the universe ; for, if his prayer were heard, all things would pass away.1... R. P. 34 d. !
‘(44) War is the father of all and the king of all; and some
he has made gods and some men, some bond and some free.
ἜΝ, Ὡς Δ.
-- (45) Men do not know how what is at variance agrees with itself. It is an attunement of opposite tensions,? like that of the bow and the lyre. R. P. 34.
--(46) It is the opposite which is good for us.? »
- (47) The hidden attunement is better than the open. ἘΠ; 34.
(48) Let us not conjecture at random about the greatest things. |
(49) Men that love wisdom must be acquainted with very many things indeed.
(50) The straight and the crooked path of the fuller’s comb is one and the same.
~(51) Asses would rather have straw than gold. R. P. 31 a.
1 77. xviii. 107. I add the words οἰχήσεσθαι yap πάντα from Simpl. zz Cat. (88 Ὁ 30 schol. Br.). They seem to me at least to represent something that was in the original.
2 I cannot think it likely that Herakleitos said both παλίντονος and παλίντροπος ἁρμονίη, and I prefer Plutarch’s παλίντονος (R. P. 34 b) to the παλίντροπος of Hippolytos. Diels thinks that the polemic of Parmenides decides the question in favour of παλίντροπος ; but see below, p. 184, n. I, and Chap. IV. p. 198, n. 4.
3 This, I now think, is the medical rule ai δ᾽ ἰατρεῖαι διὰ τῶν ἐναντίων, e.g. βοηθεῖν τῷ θερμῷ ἐπὶ τὸ ψυχρόν (Stewart on Arist. Ath. 1104 b 16).
Herakleitos of Ephesos 151
—(51a) Oxen are happy when they find bitter vetches to δαὶ. R. P. 48 b. ~-(52) The sea is the purest and the impurest water. Fish can drink it, and it is good for them; to men it is undrinkable and destructive. R. P. 47 ¢. ~-(53) Swine wash in the mire, and barnyard fowls in dust. (54) . . . to delight in the mire. -- (5.5) Every beast is driven to pasture with blows.” (56) Same as 45. _ ~(57) Good and ill are one. R. P. 47 ¢.
(58) Physicians who cut, burn, stab, and rack the sick, demand a fee for it which nes do not deserve to get. R. P. 47 8 --(59) Couples are things whole and things not whole, what is drawn together and what is drawn asunder, the harmonious and the discordant. The one is made up of all things, and ali things issue from the one.*
(60) Men would not have known the name of justice if these things were not.®
(61) To God all things are fair and good and right, but
men hold some things wrong and some right. ΚΝ. P. 45.
--(62) We must know that war is common to all and strife
is justice, and that all things come into being and pass away (?)
through strife.
--(64) All the things we see when awake are death, even as all we see in slumber are sleep. ΚΕ. P. 42 c.®
(65) The wise is one only. It is unwilling and willing to be called by the name of Zeus. R. P. 4o.
~(66) The bow (βιός) is called life (βίος), but its work is death. R. P. 49 a.
1 Fr. 51@ was recovered by Bywater from Albertus Magnus. See Journ. Phil. ix. p. 230.
2 On fr. 55 see Diels in Ber?. Sttzb. 1901, p. 188.
3 I now read ἐπαιτέονται with Bernays and Diels.
4 On fr. 59 see Diels in Beri. Sitsb. 1901, p. 188. The reading συνάψιες seems to be well attested and gives an excellent sense. It is not, however, correct to say that the optative could not be used in an imperative sense.
5 By “‘ these things,” he probably meant all kinds of injustice.
6 Diels supposes that fr. 64 went on ὁκόσα δὲ τεθνηκότες ζωή. “‘ Life, Sleep, Death is the threefold ladder in psychology, as in physics Fire, Water, Earth.”
eee
152 Early Greek Philosophy
--(67) Mortals are immortals and immortals are mortals, the one living the others’ death and dying the others’ life. R. P. 46. (68) For it is death to souls to become water, and death to water to become earth. But water comes from earth; and from water, soul. R. P. 38. ~-(69) The way up and the way down is one and the same. R. P. 36 d. (70) In the circumference of a circle the beginning and end are common. ~-(71) You will not find the boundaries of soul by travelling in any direction, so deep is the measure of it. R. P. 41 d. (72) It is pleasure to souls to become moist. R. P. 46 c. (73) A man, when he gets drunk, is led by a beardless lad, tripping, knowing not where he steps, having his soul moist. R. P. 42. (74-76) The dry soul is the wisest and best.2,_ R. P. 42. --(77) Man is kindled and put out like a light in the night- time. | ) --(78) And it is the same thing in us that is quick and dead, awake and asleep, young and old; the former are shifted ὃ and
1 T think now with Diels that the words οὕτω βαθὺν λόγον ἔχει are probably genuine. They present no difficulty if we remember that λόγος means ‘‘ measurement,” as in fr. 23.
3 This fragment is interesting because of the great antiquity of the corruptions which it has suffered. According to Stephanus, who is followed by Bywater and Diels, we should read: Αὔη ψυχὴ σοφωτάτη καὶ ἀρίστη, ξηρή (or rather &np4—the Ionic form would only appear when the word got into the text) being a mere gloss upon the somewhat unusual avy. When once ἕξηρή got into the text, aim became αὐγή, and we get the sentence: “‘the dry light is the wisest soul,” whence the szccum lumen of Bacon. Now this reading is certainly as old as Plutarch, who, in his Life of Romulus (c. 28), takes αὐγή to mean lightning, as it sometimes does, and supposes the idea to be that the wise soul bursts through the prison of the body like dry lightning (whatever that may be) through a cloud. I do not think that Clement’s making the same mistake proves anything at all (Zeller, p. 705, n. 3; Eng. trans. i. p. 80, ἢ. 2), except that he had read his Plutarch. Lastly, it is worth noticing that, though Plutarch must have written αὐγή, the MSS. vary between αὕτη and αὐτή. The next stage is the corruption of the corrupt αὐγή into οὗ γῆ. This yields the sentiment that ‘‘ where the earth is dry, the soul is wisest,” and is as old as Philo (see Mr. Bywater’s notes). .
3 T understand μεταπεσόντα here as meaning ‘‘ moved” from one γραμμή or division of the draught-board to another.
Herakleitos of Ephesos 153
become the latter, and the latter in turn are shifted and become the former. R. P. 47. ~(79) Time is a child playing draughts, the kingly power is achild’s. R. P. 40 ἃ. --(80) I have sought for myself. R. P. 48. ~(81) We step and do not step into the same rivers ; we are and are not. ΒΕ. P. 33 ἃ. (82) It is a weariness to labour for the same masters and be ruled by them. A “—(83) It rests by changing. (84) Even the posset separates if it is not stirred. (85) Corpses are more fit to be cast out than dung, ~(86) When they are born, they wish to live and to meet
. with their dooms—or rather to rest—and they leave children ,
behind them to meet with their dooms in turn.
(87-89) /A man may be a grandfather in thirty years, / Ta 245
~-(90) Those who are asleep are fellow-workers. . . . (91a) Thought is common to all.
(914) Those who speak with understanding must hold fast to what is common to all as a city holds fast to its law, and even more strongly. For all human laws are fed by the one divine law. It prevails as much as it will, and suffices for all things with something to spare. R. P. 43.
~-(92) So we must follow the common,! yet the many live as
if they had a wisdom of their own. R. P. 44.
--(93) They are estranged from that with which they have
most constant intercourse.2 R. P. 32 Ὁ.
(94) It is not meet to act and*speak like men asleep.
~(95) The waking have one common world, but the sleeping
turn aside each into a world of his own.