34 the First Philosophers of Greece
87. εὖ πάντα τὰ ὄντα καπνὸς «φένοιτο, pives ἂν διαγνοῖεν.
88. fai ψυχαὶ ὀσμῶνται καθ’ "Αιδην.]
41—42. ποταμοῖσι Sis τοῖσι αὐτοῖσι οὐκ ἂν ἐμβαίης:
ο \ \a¢ é { 50
ἕτερα γὰρ (καὶ ἕτερα) ἐπιρρέει ὕδατα.
48: µέμφεται τῷ Ὁμήρφ ᾿Ἡράκλειτος εἰπόντι: ὡς
” ή 6 a of 9 3) 6 , > 7 > -
ἔρι ἔκ τε θεῶν Ex 7 ἀνθρώπων ἀπόλοιτο: οὐχήσεσθαι
γάρ φησι πάντα.
44. πόλεμος πάντων μὲν πατήρ tote πάντων δὲ
βασιλεύς, καὶ τοὺς μὲν θεοὺς ἔδειξε τοὺς δὲ ἀνθρώπους,
τοὺς μὲν δούλους ἐποίησε τοὺς δὲ ἐλευθέρους.
37. Arist. de sensu 5, p. 443 a 21.
38. Plut. de fac. in orbe lun. 28, p. 943 5. Patin, Hinhetislehre, p. 23, points out that this so-called fragment is probably due to a misunder- standing of the passage in Aristotle (Fr. 37).
39. Schol. Tzetz. ad Exeg. in Iliad. p. 126, Hermann. Cf. Hippo- krates, περὶ διαίτης 1, 21; Pseudo-Herakl. Epist. ν.
40. Plut. de HI 18, p. 392 8. V. Pseudo-Herakl. Hyist. vi.
41. Plut. Quaes. nat. 2, p.912a. First half: Plato, Krat. 402; Arist. Metaph. xiv. 5, Ρ. 1010 4 13; Plut.de sera num. vind. 15, p. 559 ο; de EI 18, p. 3924; Simplic. in Arist. Phys. 17 p. 77, 32; Ibid. f. 808 v.
Plato and Simpl. read és τὸν αὐτὸν ποταµόν. Byw. inserts καὶ €repa; cf. his fr. 42 infra.
42. Arius Didymus in Euseb. P. EH. xv. 20, p. 821. [Cf. Sext. Emp. Pyrrh. hyp. 11. 116.] ποταμοῖσι τοῖσι αὑτοῖσι ἐμβαίνουσιν ἕτερα καὶ ἕτερα ὕδατα ἐπιρρεῖ.
43. Simpl. in Arist. Cat. p. 104 Δ ed. Basil. (Scholl. in Arist. 88 b 28) ; Schol. Ven. ad JI, xviii. 107, and Eustath. p. 1133, 56. Cf. Arist. Eth. Bud. vii. 1, p. 1235 a 26; Plutarch de Isid. 48, 970 p; Numen: in Chalcid. on Tim, 295.
44. Hipp. Ref. haer. ix. 9. First part: Plut. de Iside 48, p. 3870p; Prok on Tim. 54a (cf. 24.8); Lucian, guomodo hist. consc. 2; Icar. 8,
Herakleitos 35
37. If all things should become smoke, then percep- tion would be by the nostrils.
Arist. ‘Some think that odour is a smoky exhalation,
. . and that every one is brought in contact with
this in smelling. So Herakleitos says that if all
things,’ etc. The reference is originally to the conflagration of the universe [ἐκπύρωσις].
- $8. Souls smell in Hades.
Plutarch adds the reason : Because they retain a per- ception of what is fiery.
89. Cool things become warm, the warm grows cool ; the wet dries, the parched becomes wet.
40. It scatters and brings together; it approaches and departs. |
This follows the next fragment, as illustrating change.
41-42. You could not step twice in the same rivers ; for other and yet other waters are ever flowing on,
49. Herakleitos blamed Homer for saying: Would
that strife might perish from among gods and men! For
then, said he, all things would pass away.
Aristotle assigns a different reason: For there could be
no harmony without sharps and flats, nor living
beings without male and female, which are con-
traries.
44, War is father of all and king of all; and some
he made gods and some men, some slaves and some
free.
36 the First Philosophers of Greece
45. οὐ ξυνίασι ὅκως διαφερόµενον ἑωυτῷ opororyéet: παλίντροπος ἁρμονίη ὅκωσπερ τόξου καὶ λύρης.
58. Sues coeno, cohortales aves pulvere (vel cinere) lavari. 54. βορβόρῳ χαίρειν.
45. Hipp. Ref. haer. ix. 9. Cf. Plato, Symp. 1874, Soph. 243.59: Plut. de anim. procr. 27, p. 1026 B.
MSS. ὁμολογέειν, corr. Miller. Cf. (Bywater 56) Plut. de trang. 15, 473; de Is. 45, 369; Porphyr. de ant. nym. 29; Simpl. Phys. 11 r 50, 11. These writers give παλίντονος» παλίν- τροπος is probably from Parmenides ν. 59; Plutarch inserts κόσμου.
46. Arist. Hih. Nic. viii. 2, Ρ. 1156 Ὁ 14. Cf. Theophr. Metaph. 15 : Arist. Eth. Hud. vii. 1; 1235 a 13. These are rather summary phrases than quotations.
47. Plut. de anim. procr. 27, p. 1026.c; Hipp. Ref. haer. ix. 9-10.
48. Diog. Laer. ix. 73.
49. Clem. Al. Strom. v. 14, p. 733.
50. Hipp. Ref. haer. ix. 10. MSS. γραφέω», corr. Duncker. The MSS. reading may be a participle introducing the quotation, and wrongly included in the excerpt, as Tannery suggests (Science hellén. pp. 198 ff.).
δι. Arist. Hth. Nic. x. 5, p. 117646. Cf. Albertus M. de veget. vi. 401 (p. 545 Mey.) R. P. 408: ‘Boves . . . felices . . . cum inveniant orobum ad comendum.’ Bywater, Jowrnal Philol. 1880, p. 230.
52. Hipp. Ref. haer. ix. 10. Cf. Sext. Emp. Pyrrh. hyp. i. 55.
68. Columella, de R. BR. viii. 4. Cf. Galen, Protrept.13, p. 5 ed. Bas.
64. Athen. ν. 1785. Cf. Clem. Al. Protrept. 10, p. 75; Sext. Emp. Pyrrh. hyp. i. 55; Plotin. Επ. i. 6, p. 55.
Herakleitos 37
45. Men do not understand how that which draws
apart agrees with itself; harmony lies in the bending
back, as for instance of the bow and of the lyre.
V. Bernays, Rhem. Mus. vii. p. 94. Reading radi:
τονος from fragment 56, we obtain the meaning
‘opposite tension’ more distinctly.
46. Opposition unites. From what draws apart
results the most beautiful harmony. All things take
oe by strife.
Quoted by Aristotle as an illustration of the search for 8 deeper principle, more in accordance with nature.
47. Hidden harmony is better than manifest.
48. Let us not make rash conjectures about the greatest things.
49. Men who desire wisdom must be learners of very many things.
50. For woolcarders the straight and the crooked path is one and the same.
51. Asses would rather have refuse than gold.
52. The sea is the purest and the foulest water ; it
is drinkable and healthful for fishes; but for men it is
unfit to drink and hurtful.
Quoted by Hippolytos as an example of Herakleitos’ identification of opposites.
58-54. Swine like to wash in the mire; barnyard — fowls in the dust.
38 the First Philosophers of Greece
59. συνάψειας οὖλα καὶ οὐχὶ οὖλα, συμφερόμενον διαφερόµενον, συνᾷδον διᾷδον' ἐκ πάντων by καὶ ἐξ ἑνὸς
61. fr@ μὲν θεῷ καλὰ πάντα καὶ ἀγαθὰ καὶ δίκαια, ἄνθρωποι δὲ ἃ μὲν ἄδικα ὑπειλήφασιν, & δὲ δίκαια.Ἱ
62. εἰδέναι χρὴ τὸν πόλεμον ἐόντα Evydv, καὶ δίκην ἔριν: καὶ γινόμενα πάντα κατ’ ἔριν καὶ typsopevat.
55. Arist. de mundo 6, Ῥ. 401 88 (Apuleius, de mundo 86; Stob. Ecl. i. 2, p. 86). From Cod. Flor. of Apuleius Goldbacher obtains the following (Zeit. f. d. Oester. Gymn. 1876, p. 496): Ζεὺς ἅπαντα εὐεργετεῖ ὁμῶς os ἄν τινα µέρη σώματος αὑτοῦ.
57. Arist. Top. viii. 5, p. 159 Ὁ 90: Phys. i. 2, p.185b20; Hipp. Ref. haer. ix. 10; Simpl. in Phys. 11 v. 50, 11; 18 v. 82, 23.
58. Hipp. Ref. haer. ix. 10. Cf. Xen. Mem. i. 2,54; Plato, Gorg. 521 £, Polit. 2938; Simpl. in Epict. 13, p. 83 p, and 27 p. 178 a.
Vulg. μηδὲν, Sauppe µηδένα: vulg. μισθῶν», Wordsworth μισθὸν. Bywater objects to βασανίζοντες and omits the phrases τοὺς ἀρρωστοῦρτας and παρὰ τῶν ἀρρωστούντων.
59. Arist. de mundo 5, Ῥ. 396b12 (Apuleius, de mundo 20; Stob. Ecl. i. 34, p. 690).
Stob. VA συλλάψει eis, Arist. Q συνάψαε, OR ouvdyues: Arist. P, Stob. and Apul. ὅλα: Zeller omits καὶ.
60. Clem. Al. Strom. iv. 3, p. 568. Cf. Pseudo-Herakl. Episé. vii. 61. Schol. B in Jl. iv. 4, p. 120 Bk. Cf. Hippokr. de diaeta i. 11 RP. 37 ο; Bernays, Herakl. 22. Probably a Stoic deduction from Herakleitos, and therefore to be omitted here. 62. Orig. cont. Cels. vi. 42, p. 312. Cf. Plut. de soll. anim. 7, p. 964; Laer. Diog. ix. 8. Vulg. ei δὲ, Schleierm. εἰδέναι: vulg. ἐρεῖν, Schl. ἔριν.
(63. Stob. Hcl. 1. 6, Ρ. 178. Vulg. εἱμαρμένη, A εἱμαρμένα.
Herakleitos 39
55. Every beast is tended by blows. Cf. Zeller, i. p. 724: ‘Every creature feeds on earth.’
(56. Identical with 45.)
57. Good and bad are the same.
58. (Good and bad are one; at any rate, as Hera-
‘kleitos says) physicians, who cut and burn and in
every way torment the sick, complain that they do
not receive any adequate recompense from them.
59. Thou shouldst unite things whole and things
not whole, that which tends to unite and that which
‘tends to separate, the harmonious and the discordant ;
from all things arises the one, and from the one all
‘things.
60. They would not have known the name of justice,
-were it not for these things.
]
According to the context in Clement ‘these things refers to injustice.
61. (God, ordering things as they ought to be, perfects
-all things in the harmony of the whole, as Herakleitos
says that) for god all things are fair and good and
just, but men suppose that some are unjust and others
just.
Cf. Hippocr. de Diaeta (Bernays, Herakl. 22; RP 87 ο)
Accordingly the arrangements (laws) which men
have made are never constant, either when they
are right, or when they are not right; but the
arrangements the gods have made are always right,
both those which are right and those which are not right; so great is the difference between them.
62. Men should know that war is general and that
"justice isstrife ; all things arise and [pass away] through
strife.
68. For they are absolutely destined. . .
40 the First Philosophers οε Greece
67. θεοὶ θνητου ἄνθρωποι ἀθάνατοι, ζῶντες τὸν ἐκείνων θάνατον τὸν δὲ ἐκείνων Biov τεθνεῶτες.
64. Clem. Al. Strom. iii. 3, p. 520. Cf. Strom. ν. 14, p. 712; Philo, de Joseph. 22, p. 59.
66. Schol. in 10. i. 49; Cramer, A. P. iii. p. 122; Htym. Mag. under .Blos; Tzetz. Ex. in Π. p. 101; Eust. in ZZ. i. 49, p. 41. Cf. Hippokr. de: - Gaeta 21 οὕνομα τρόφη, Epyor δὲ οὐχί.
67. Hipp. Ref. haer. ix.10; Herakl. Alleg. Hom. 24, p. 51; Maxim. Tyr. x. 4, p. 107, xii. 4, p. 489; Lucian, Vit. auct. 14; Porph. de ant. nymph. 10; Clem. ΑΙ. Paed. iii. 1, p. 251; Philo, Leg. alleg. i. 33, p. 65, and Qu. in Gen. iv. 152, p. 360. Human and divine nature identical: Dio Cass. ΕΥ. i-xxxv. Ch. 30, i. 40 Dind.; Stob. Eel. i. 39, p. 768.
Hipp. reads ἀθάνατοι θνητοί, θνητοὶ ἀθάνατοι; Clement ἄνθρωποι — θεοί, θεοὶ ἄνθρωποι.
68. Philo, de incorr. mundi 21, p. 509; Aristides Quint. ii. p. 106 Meib.; Clem. Al. Strom. vi. 2, p. 746; Hipp. Ref. haer. v. 16: Julian, Or. v. p. 165D; Prokl.in Tim. p. 36c; Olympiod. in Plat. Gorg. p. 857 Jahn; idem, p. 542.
69. Hipp. Ref. haer. ix. 10. Cf. Plato, Phileb. 43 a; Kleomed. π. "μετεώρων i. p. 75 Bak.; Maximus Tyr. xli. 4, p. 489; Tertull. adv. Mare, ii. 28 Diog. Laer. ix. 8; Plotin. En. iv. 8, p. 468; Iambl. Stob. Hel. i. 41; Hippokr. π. τροφῆς 45; Philo, de incorr. mun. 21, p. 508; and de somn. 1. 24, p. 644; and de vit. Moys. i. 6, p. 85; Muson. Stob. Flor. ον. 60; M. Antonin. vi. 17.
70. Porphyr. Schol. B. Il. xiv. 200, p. 392 Bek. Cf. Hippokr. π.. τόπων 1, π. διαίτης 1, 19, π. τροφῆς 9. Philo, Leg. all. i. 3, p. 44; Plut. de EI 8, p. 388 ο.
71. Diog. Laer. ix. 7; Tertull.de anima 2. Cf. Hipp. Ref. haer. v. 7.
Herakleitos 4]
64. All the things we see when awake are death,. and all the things we see when asleep are sleep.
For various interpretations, v. Teichmiiller, i. 97 sq. ; Zeller, i. 715; Patin, Hinhewtslehre, 19.
66. The name of the bow is life, but its work is death.
A similar play on words is found in Fr. 101.
67. Gods are mortals, men are immortals, each
living in the others’ death and dying in the others’ life.
Cf. Sext. Emp. Pyrrh. iii. 280, R.P. 38.
68. For to souls it is death to become water, and for
water it is death to become earth; but water is formed
from earth, and from water, soul.
Clement quotes this as borrowed from Orpheus; and Hippolytos also found it in the poets.
69 Upward, downward, the way is one and the same.
70. Beginning and end are common (to both ways).
71. The limits of the soul you could not discover, ‘though traversing every path.
42 τηε First Philosophers οε Greece
14-76. ain ψυχὴ σοφωτάτη καὶ ἀρίστη.
78. ταῦτ᾽ εἶναι Cov καὶ τεθνηκός, καὶ τὸ ἐγρηγορὸς
καὶ τὸ καθεῦδον, καὶ νέον καὶ γηραιόὀν' τάδε yap µετα-
πεσόντα ἐκεῖνά ἐστι κἀκεῖνα πάλιν µεταπεσόντα ταῦτα.
72. Numen. Porphyr. de απίγο nymph. 10. 73. Stob. Flor. v. 120. Cf. M. Antonin. iv. 46.
74-76. Plutarch, Rom. 28; Aristid. Quint. ii. p. 106; Porphyr. de -antro nymph. 11; Synesius, de insomn. p. 140 a Petav. ; Stob. Flor. v. 120; -Glykas, Ann. i. p. 7438; Eustath. Jl. xxiii. 261, p. 1299, 17.