112. In Priene was born Bias son of Teutamas, who is of more account than the rest.
Diogenes adds the apothegm ‘ most men are bad.’
118. To me one man is ten thousand if he be the best.
114. The Ephesians deserve to be hanged, every one
that is a man grown, and the youth to abandon the city,
for they cast out Hermodoros the best man among them,
saying :—Let no one among us be best, and if one be
best, let him be so elsewhere and among others.
115. Dogs also bark at those they do not know.
116. As the result of incredulity (divine things) miss being known. |
Either because men are incredulous, or the things in-
credible. Cf. Zeller, Phil. Gr.i.4574a 2. Gomperz
combined this with fragment 10.
117. The fool is wont to be in a flutter at every word.
118. The most esteemed of those in estimation knows
how to be on his guard; yet truly justice shall overtake
forgers of lies and witnesses to them.
If the reference is to Homer, read πλάσσειν, ‘knows how to create myths.’
52 the First Philosophers of Greece
128. ἔνθα Τδεόντιϊ τω dar καὶ φύλακας yive- σθαι ἐγερτὶ ζώντων καὶ νεκρῶν.
125. τὰ yap νοµιζόµενα Kart’ avOpurous μυστήρια ἀνιερωστὶ μυεῦνται.
126 = 1500.
9 \ \ / \ 9 A \
127. εἰ pn yap Διονύὐσῳ πομπὴν ἐποιεῦντο καὶ
4 9 9 / ? 4 ” 9 ο” e Ν
ὕμνεον ἆσμα αἰδοίοισι, ἀναιδέστατα εἴργαστ᾽ ἄν' ὠντὸς
δὲ "Αιδης καὶ Διόνυσος. Stem µαίνονται καὶ ληναίζουσι.
119. Diog. Laer. ix. 1. Schleiermacher attributes to Ἡ. on the basis of Schol. Ven. A. on Iliad xviii. 251 Eustath. 1142, 5; Bywater suggests Herakleides and compares Eust. p. 705, 60, and Achilles Tat. Isag. p. 124 B Petav.
120. Seneca, Hy. 12‘ Unus dies par omni est.’ The Greek cannot be restored from Plutarch, Camill. 19 φύσιν ἡμέρας ἁπάσης play οὖσαν.
121. Plutarch, Qu. Plat. i. 2, 9992; Alex. Aphrod. de fato 6, p. 16 (de anima ii. 48, p. 150); Stob. Flor. civ. 23. Cf. Pseudo-Herakl. Ep. 9.
122. Clem. Al. Strom. iv. 22, p. 6830; Protrept. 2, p. 18 (Euseb. P. EZ, ii. 3, p. 66); Theodoret. Ther. viii. p. 118, 1. Cf. Themist. (Plut.) in Stob. Flor. cxx. 28.
123. Hippolyt. Ref. haer.ix.10; the fragment is quoted to show that Herakleitos believes in the resurrection of the flesh, and recognises that god is the cause of this resurrection. Cf. Clem. Al. Strom. v.1, p. 649.
Sauppe suggests ἔνθα θεὺν δεῖ . . . φύλακα, Bernays ἔνθαδε ἐόντας : MSS. ἐγερτι(όντω», corr. Bernays. Schuster suggests δαίµων ἐθέλει ἔνθαδε ἑόντι ἐπιίστασθαι καὶ φυλακὸς κ. τ. A.
124. Clem. Al. Ργοίτορί. 2, p. 18 (Euseb. P. 1.1. 3, p. 66)...
125. Clem. Al. Protrept. 2. p. 19 (Euseb. P.Z. ii. p. 67). πο compares Arnobius adv. nat. v. 29.
127. Clem. Al. Protrept. 2, Ῥ. 80. MSS. ο corr. Lobeck :
MBS. εἵργασται, corr. Schleierm. Clem. Al. ὅτεφ, Plutarch, de Isid. 28,
p. 3624 ὅτε οὖν . . . Anpalvovaty.
128. Iamblich. de Myst. v.15. The Greek text cannot be restored.
Herakleitos 53
119. (He used to say that) Homer deserved to be cast out of the lists and flogged, and Archilochos likewise.
120. One day is equal to every other. 121. Character is a man’s guardian divinity.
122. There awaits men at death what they do not expect or think.
128. Then [it is necessary] that God raise them up,
and that they become guardians of the living and the
dead. 7
Or adopting Sauppe’s conjectures in full ‘that he become a watchful guardian. . .’
124. Night-walkers, wizards, bacchanals, revellers, sharers in the mysteries.
125. For what are esteemed mysteries among men they celebrate in an unholy way.
127. For if it were not to Dionysos that they made
the procession and sang the song with phallic symbols,
their deeds would indeed be most shameful; but Hades
and Dionysos are the same, to whomever they go mad
and share the fevel.
128. 1 distinguish two kinds of sacrifices; those of men altogether purified, which would occur rarely, as Hera- kleitos says, in the case of a single individual, or of some very few men easily counted; secondly, those that are material and corporeal and composite through change, such δι in harmony with those who are still restrained by the
ody.
δ4 the First Philosophers of Greece
190. καθαίρονται δὲ αἵματι µιαινόμενοι ὥσπερ ἂν εἴ
τι ἐν πηλὸν ἐμβθὰς πηλώ ἀπονίζοιτο. µαίνεσθαι ὃ ἂν
δοκοίη, εἴ τι αὐτὸν ἀνθρώπων ἐπιφράσαιτο οὕτω
ποιέοντα. καὶ τοῖν ἀγάλμασι τουτέοισι εὔχονται,
ὁκοῖον εἴ τι τοῖς δόµοισι λεσχηνεύοιτο, OV τι γινώσκων
θεοὺς οὐδ' ἥρωας οἵτινές cio.
190α. εὖ θεοί εἰσι, ἵνα τί θρηνέετε αὐτούς; ei δὲ θρηνέετε αὐτοὺς, µηκέτι τούτους ἡγέεσθε θεού».
Spurious FRaGMENTs.
132. τήν τε οἴησιν ἱερὰν vooov ἔλεγε καὶ τὴν Spacey
129. Iamblich. de Myst. i. 11.
130. Greg. Naz. Or. xxv. (xxiii.) 16, p. 466,ed. Par. 1778 πηλφ πηλὸ» καθαιρόντων. Elias Cretensis on the Gregory passage (cod. Vat. Pii ΠΠ. 6, fol. 90 r) gives first thirteen words (Byw. 130). Cf. Apollonius, Hp. 27. Byw. 126, the last sentence, from Origen, ο. Cels. i. 5, Ῥ. 6 (quoting Cel- sus);:ahd in part vii. 62, p. 384, Clem. Al. Prot. 4, p. 44. The whole passage, lacking the last eight words, is published by Neumann, Hermes. xv. 1880, p. 605 (cf. also xvi. 159), from fol. 83a of a MS. entitled Χρησμοὶ Gedy (containing also works ascribed to Justin Martyr) formerly in the Strassburg library.
This same MS. gives the following fragment, the last clauses of which Neumann joins to the passage as given in the text: δαιμόνων ἀγάλμασιν εὔχονται οὐκ ἀκούουσιν, ὥσπερ ἀκούοιεν, οὐκ ἀποδιδοῦσιν, ὥσπερ οὐκ ἀπαιτοῖεν.
1908. Given by Neumann from the Strassburg ΜΒ. just referred to- The saying is attributed to Xenophanes by Aristotle, Rhet. 23; 1400 b 5 and Plutarch, v. infra, p. 78.
131. Diog. Laer. ix. 7.
132. Diog. Laer. ix. 7. Cf. Floril. Monac. 195, p. 282.
138. Apollonius, Ep. 18.
Herakleitos 55
129. (Herakleitos fittingly called religious rites) cures (for the soul).
180. They purify themselves by defiling themselves
with blood, as if one who had stepped into the mud were
to wash it off with mud. If any one of men should
observe him doing so, he would think he was insane.
And to these images they pray, just as if one were to
converse with men’s houses, for they know not what gods
and heroes are.
180a. If they are gods, why do ye lament them ? And if ye lament them, no longer consider them gods.
The fragment in the critical notes reads: ‘To images
of gods they pray, to those who do not hear, as
though they might hear; to those who do not
answer, as though they might not make request.’
181. All things are full of souls and of divine spirits.
182. He was wont to say that false opinion 18 a sacred disease, and that vision is deceitful.
199. Each one who has come to be esteemed without due grounds, ought to hide his face.
56 the First Philosophers of Greece
197.. συντοµωτάτην ὁδὸν ὁ αὐτὸς ἔλεγεν sis εὐδοξίαν τὸ γενέσθαι ἀγαθον.
ore eee -- ον ο ο
Tt
134. Floril. Monac. 199, p. 283. Cf. Philo, ap. Ioan. Dam. S. P. 693 z, fr. p. 652 Mang. Stob. Flor. iv. 88 credits it to Bion; Maxim. Conf. Serm. 34, p. 624 Combef.
135. Floril. Monac. 200, p. 283.
136. Maximus Conf. Serm. 8, p. 557.
137. Maximus Conf. Serm. 46, p. 646.
188. Schol. ad Eurip. Hek. 134, i. p. 254 Dind.
194. False opinion of progress is the stoppage of progress.
185. Their education is a second sun to those that have been educated.
136. As food is timely in famine, so opportune favour heals the need of the soul.
137. The same one was wont to say that the shortest way to glory was to become good.
188 Timaios wrote thus: So Pythagoras does not
appear to have discovered the true art of words, nor yet
the one accused by Herakleitos, but Herakleitos himself is
the one who is the pretender.
Herakleitos 57
PassaGEs IN PLATO AND ARISTOTLE REFERRING TO HERAKLEITOS. |
Plato, Τ]οσεί. 160 p. Homer, and Herakleitos, and
the whole company which say that all things are in
motion and in a state of flux. Cf. 152 pH.
Kratylos, 401. According to Herakleitos all things
are in motion and nothing abides. Cf. 4024, and frag.
41; also 412 p, 440c.
Plato also alludes to fragments 32, 45, 98-99.
Aristotle: Topica i. 11, 104f 21. All things are in motion, according to Herakleitos.
Top. viii. 5; 155 £ 80. Wherefore those that hold
different opinions, as that good and bad are the same
thing, as Herakleitos says, do not grant that the opposite
cannot coexist with itself; not as though they did not
think this to be the case, but because as followers of
Herakleitos they are obliged to speak as they do.
Phys.i. 2; 185b19. But still, if in the argument all
things that exist are one, as a cloak or a himation, it
turns out that they are stating the position of Herakleitos ;
for the same thing will apply to good and bad, and to
good and not-good, so that good and not-good, and man
and horse, will be the same; and they will not be argu-
ing that all things are one, but that they are nothing,
and that the same thing applies to such and to so much.
Phys, ΠΠ. 5; 205a8. As Herakleitos says that all things sometime become fire.
De celo i. 10; 279b16. And others in their turn
say that sometimes combination is taking place, and at
other times destruction, and that this will always con-
tinue, as Empedokles of Agrigentum, and Herakleitos of
Ephesos.
De anima i. 2; 405225. And Herakleitos also says that the first principle is soul, as it were a
98 the First Philosophers of Greece
fiery exhalation, of which all other things consist ;
for it is the least corporeal and always in a state of
flux, and the moving is known by the moving; and he
agreed with most thinkers in holding that things are in
motion.
De part anim. i. 5; 645a17. And as Herakleitos is
reported to have said to strangers who wanted to meet
him, who stopped when they entered and saw him
getting warm by an oven—for he bade them enter boldly,
since, said he, gods are here—so should one enter upon
the investigation of each of the animals without timidity,
a8 there is in them all something natural and beautiful.
Met. i. 8; 984a7. Hippasos of Metapontum and
Herakleitos of Ephesos call fire the first cause. Cf.
996 a 9, 1001 a 16.
Met. ili. 8; 1005 Ὦ 24. For it is impossible for any
one to postulate that the same thing is and is not, as
some think Herakleitos says.
Met. 11.5; 1010a18. V. Frag. 41-42, supra.
Met. ui. 7; 1012 8 24. For the word of Herakleitos,
that all things are and are not, seems to make all things
true.
Met. x.5; 10624 99. For one might ask Herakleitos
himself after this manner and speedily compel him to
agree that it is never possible for opposite statements to
be true about the same things. Cf. 1068 b 24.
Met. xii. 4; 1078 b 12. For the doctrine of ideas is held by its supporters because they are convinced by Herakleitos’s words in regard to the truth, viz., that all things perceived by the senses are always in a state of flux; so that if there is to be a science and a know- | ledge of anything, it is necessary to assume the existence of other objects in nature besides those that are perceived by sense, for there can be no science of things in a state of flux.
Herakleitos 99
Eth. ii. 8; 110646. It 18 harder to fight against pleasure than against anger, as Herakleitos says.
Eth. vii. 3; 1146 b 80. For some believe their
opinions no lessstrongly than what they know by scientific
procedure ; and Herakleitos is an example of this.
Eth. viii. 2; 1155b4. And Herakleitos says that
opposition unites, and that the most beautiful harmony
results from opposites, and that all things come into
being through strife.
Eth. x. 5; 1176a6. As Herakleitos says, an ass
would prefer refuse to gold, for natural food is sweeter
to asses than gold.
Sext. Emp. adv. Math. vii.129. According to Hera-
kleitos we become intelligent when we get this
divine reason by breathing it in, and in sleep we
are forgetful, but on waking we gain our senses
again. For in sleep since the pores of the senses are
closed, the mind in us is separated from what is
akin to it in what surrounds us, and its connection
through pores is only preserved like a sort of
root ; and being cut off it loses its former power of
memory; but when we wake it peeps out through
the pores of sense as through little doors, and
entering into connection with what surrounds us it
regains the power of reason.