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HERACLITUS OF EPHESUS

THE FRAGMENTS

IN PARALLEL GREEK AND ENGLISH TEXT

  Ἡράκλειτος ὁ Ἐφέσιος   Fragments of Heraclitus
 
  [2 Byw.] Sextus Empiricus, Contre les mathématiciens, VII 132 [s. A 16.]      
 
1 (τοῦ δὲ) λόγου τοῦδ' ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον· γινομένων γὰρ (πάντων) κατὰ τὸν λόγον τόνδε ἀπείροισιν ἐοίκασι, πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων, ὁκοίων ἐγὼ διηγεῦμαι κατὰ φύσιν διαιρέων ἕκαστον καὶ φράζων ὅκως ἔχει. τοὺς δὲ ἄλλους ἀνθρώπους λανθάνει ὁκόσα ἐγερθέντες ποιοῦσιν, ὅκωσπερ ὁκόσα εὕδοντες ἐπιλανθάνονται

   Though this discourse is true evermore, yet men are as unable to understand it when they hear it for the first time as before they have heard it at all For, although, all things happen in accordance with the account I give men seem as if they had no experience of them, when they make trial of words and works such as I set forth, dividing each thing according to its nature and explaining how it truly is. But other men know not what they are doing when you wake them up, just as they forget, what they do when asleep. 1
 
 
 
  [2 Byw.] Sextus Empiricus, Contre les mathématiciens, VII 133      
 
2 διὸ δεῖ ἕπεσθαι τῷ (ξυνῷ, τουτέστι τῷ) κοινῷ· ξυνὸς γὰρ ὁ κοινός. τοῦ λόγου δὲ ἐόντος ξυνοῦ ζώουσιν οἱ πολλοὶ ὡς ἰδίαν ἔχοντες φρόνησιν.   Though wisdom is common, yet the many live as if they had a wisdom of their own. 2
 
 
 
  Aétius, Opinions, II, 21, 4      
 
3 [Doxogr. 351, περὶ μεγέθους ἡλίου] εὖρος ποδὸς ἀνθρωπείου.   The sun is the width of a man's foot. 3
 
 
 
 

Albert le Grand, De uegetabilibus, VI, 401 (p. 545 Meyer)

      
 
4 Si felicitas esset in delectationibus corporis, boves felices diceremus, cum inveniant orobum ad comedendum.

  

Oxen are happy when they find bitter vetches to eat.

 4
 
 
 
 

Anatolius [cod. Mon.gr.384, f, 58]

      
 
4a κατὰ λόγον δὲ ὡρέων συμϐάλλεται ἑϐδομὰς κατὰ σελήνην, διαιρεῖται δὲκατὰ τὰς ἄρκτους, ἀθανάτου Μνήμης σημείω [?].     4a
 
 
 
  Fragmente Griechischer Theosophien, 68      
 
5 καθαίρονται δ' ἄλλως αἵματι μιαινόμενοι οἷον εἴ τις εἰς πηλὸν ἐμϐὰς πηλῷ ἀπονίζοιτο. μαίνεσθαι δ' ἂν δοκοίη, εἴ τις αὐτὸν ἀνθρώπων ἐπιφράσαιτο οὕτω ποιέοντα. καὶ τοῖς ἀγάλμασι δὲ τουτέοισιν εὔχονται, ὁκοῖον εἴ τις δόμοισι λεσχηνεύοιτο ( οὔ τι γινώσκων θεοὺς οὐδ' ἥρωας οἵτινές εἰσι).   They purify themselves by defiling-themselves with blood, just as if one who had stepped into the mud were to go and wash his feet in mud. 5
 
 
 
  Aristote, Météorologiques, B 2, 355a 13      
 
6 ὁ ἥλιος οὐ μόνον, καθάπερ ὁ Ἡ. φησι, νέος ἐφ' ἡμέρῃ ἐστίν, ἀλλ' ἀεὶ νέος συνεχῶς.   The sun is new every day. 6
 
 
 
  Aristote, De sensu, 5, 443a 23      
 
7 εἰ πάντα τὰ ὄντα καπνὸς γένοιτο, ῥῖνες ἂν διαγνοῖεν.   If all things were turned to smoke, the nostrils would distinguish them. 7
 
 
 
  Aristote, Ethique à Nicomaque, Θ, 2, 1155b4      
 
8 Ἡ. τὸ ἀντίξουν συμφέρον καὶ ἐκ τῶν διαφερόντων καλλίστην ἁρμονίαν καὶ πάντα κατ' ἔριν γίνεσθαι. [s. fr. 80].   It is the opposite which is good for us. 8
 
 
 
  Aristote, Ethique à Nicomaque, K5, 1176a7      
 
9 ὄνους σύρματ' ἂν ἑλέσθαι μᾶλλον ἢ χρυσόν.   Asses would rather have straw than gold. 9
 
 
 
  Ps. Aristote, Traité du Monde, 5. 396b7      
 
10 ἴσως δὲ τῶν ἐναντίων ἡ φύσις γλίχεται καὶ ἐκ τούτων ἀποτελεῖ τὸ σύμ­φωνον οὐκ ἐκ τῶν ὁμοίων, ὥσπερ ἀμέλει τὸ ἄρρεν συνήγαγε πρὸς τὸ θῆλυ καὶ οὐχ ἑκάτερον πρὸς τὸ ὁμόφυλον καὶ τὴν πρώτην ὁμόνοιαν διὰ τῶν ἐναντίων συνῆψεν, οὐ διὰ τῶν ὁμοίων. ἔοικε δὲ καὶ ἡ τέχνη τὴν φύσιν μιμουμένη τοῦτο ποιεῖν· ζωγραφία μὲν γὰρ λευκῶν τε καὶ μελάνων ὠχρῶν τε καὶ ἐρυθρῶν χρωμάτων ἐγκερασαμένη φύσεις τὰς εἰκόνας τοῖς προηγουμένοις ἀπετέλεσε συμφώνους, μουσικὴ δὲ ὀξεῖς ἅμα καὶ βαρεῖς μακρούς τε καὶ βραχεῖς φθόγγους μείξασα ἐν διαφόροις φωναῖς μίαν ἀπετέλεσεν ἁρμονίαν, γραμ­ματικὴ δὲ ἐκ φωνηέντων καὶ ἀφώνων γραμμάτων κρᾶσιν ποιησαμένη τὴν ὅλην τέχνην ἀπ'αὐτῶν συν­εστήσατο. ταὐτὸ δὲ τοῦτο ἦν καὶ τὸ παρὰ τῷ σκοτεινῷ λεγόμενον Ἡρακλείτῳ· συνάψιες ὅλα καὶ οὐχ ὅλα, συμφερόμενον διαφερόμενον, συνᾷδον διᾷδον, καὶ ἐκ πάντων ἓν καὶ ἐξ ἑνὸς πάντα.   Couples are things whole and not whole, what is drawn together and what is drawn asunder, the harmonious and discordant. The one is made up of all things, and all things issue from the one. 10
 
 
 
  Ps.- Aristote, Traité du monde, 6, 401, a 8s.      
 
11 τῶν τε ζώιων τά τε ἄγρια καὶ ἥμερα τά τε ἐν ἀέρι καὶ ἐπὶ γῆς καὶ ἐν ὕδατι βοσκόμενα γίνεταί τε καὶ ἀκμάζει καὶ φθείρεται τοῖς τοῦ θεοῦ πειθόμενα θεσμοῖς· πᾶν γὰρ ἑρπετὸν πληγῇ νέμεται, ὥς φησιν Ἡράκλειτος.   Every beast is tended with blows. 11
 
 
 
  Arius Didyne dans Eustèbe, Préparation évangélique, XV, 20, 2.      
 
12 Ζήνων τὴν ψυχὴν λέγει αἰσθητικὴν ἀναθυμίασιν, καθάπερ Ἡ.· βουλόμενος γὰρ ἐμφανίσαι, ὅτι αἱ ψυχαὶ ἀναθυμιώμεναι νοεραὶ ἀεὶ γίνονται, εἴκασεν αὐτὰς τοῖς ποταμοῖς λέγων οὕτως· ποταμοῖσι τοῖσιν αὐτοῖσιν ἐμϐαίνουσιν ἕτερα καὶ ἕτερα ὕδατα ἐπιρρεῖ· καὶ ψυχαὶ δὲ ἀπὸ τῶν ὑγρῶν ἀναθυμιῶνται (?) [vgl. 91].   You cannot step twice into the same rivers; for fresh waters are flowing in upon you. 12
 
 
 
  Athen. V p. 178 f      
 
13 δεῖ γὰρ τὸν χαρίεντα μήτε ῥυπᾶν μήτε
αὐχμεῖν μήτε βορϐόρῳ χαίρειν καθ' Ἡράκλειτον. [Vgl. B 9].

CLEM. Strom. I 2 (II 4, 3 St.)

ὕες βορϐόρῳ ἥδονται μᾶλλον ἢ
καθαρῷ ὕδατι. [Vgl. B 37. 68 B 147. Plotin. I 6, 6.]		   Pigs delight in the mire more than in clean water. 13
 
 
 
  Clément, Protreptique, 22, 2.      
 
14 τίσι δὴ μαντεύεται Ἡ. ὁ Ἐφέσιος; νυκτιπόλοις, μάγοις, βάκχοις, λήναις,
μύσταις· τούτοις ἀπειλεῖ τὰ μετὰ θάνατον, τούτοις μαν­τεύεται τὸ πῦρ· τὰ γὰρ νομιζόμενα κατ' ἀνθρώπους μυστήρια
ἀνιερωστὶ μυεῦνται.		   Night-walkers, Magians, priests of Bakchos and priestesses of the wine-vat, mystery-mongers. 14
 
 
 
  Clément, Protreptique, 34, 5.      
 
15 εἰ μὴ γὰρ Διονύσῳ πομπὴν ἐποιοῦντο καὶ ὕμνεον ᾆσμα αἰδοίοισιν, ἀναιδέστατα εἴργαστ' ἄν· ὡυτὸς δὲ Ἀίδης καὶ Διόνυσος, ὅτεῳ μαίνονται καὶ ληναΐζουσιν.   For if it were not to Dionysos that they made a procession and sang the shameful phallic hymn, they would be acting most shamelessly. But Hades is the same as Dionysos in whose honour they go mad and keep the feast of the winevat. 15
 
 
 
  Clément; Pédagogue, 99, 5.      
 
16 λήσεται μὲν γὰρ ἴσως τὸ αἰσθητὸν φῶς τις, τὸ δὲ νοητὸν ἀδύνατόν ἐστιν, ἢ ὥς φησιν Ἡ.· τὸ μὴ δῦνόν ποτε πῶς ἄν τις λάθοι;   How can one hide from that which never sinks to rest? 16
 
 
 
  Clément, Stromates, II, 8, 1.      
 
17 οὐ γὰρ φρονέουσι τοιαῦτα (οἱ) πολλοί, ὁκόσοι ἐγκυρεῦσιν, οὐδὲ μαθόντες γινώσκουσιν, ἑωυτοῖσι δὲ δοκέουσι.   The many have not as many thoughts as the things they meet with; nor, if they do remark them, do they understand them, though they believe they do. 17
 
 
 
  Clément, Stromates, II, 24, 5.      
 
18 ἐὰν μὴ ἔλπηται, ἀνέλπιστον οὐκ
ἐξευρήσει, ἀνεξερεύνητον ἐὸν καὶ ἄπορον.		   If you do not expect the unexpected, you will not find it; for it is hard to be sought out and difficult. 18
 
 
 
  Clément, Stromates, II, 24, 5.      
 
19 ἀπίστους εἶναί τινας ἐπιστύφων Ἡ. φησιν· ἀκοῦσαι οὐκ ἐπιστάμενοι οὐδ' εἰπεῖν.   Knowing not how to listen nor how to speak. 19
 
 
 
  Clément, Stomates, III, 14, 1.      
 
20 Ἡ. γοῦν κακίζων φαίνεται τὴν γένεσιν, ἐπειδὰν φῇ· γενόμενοι ζώειν ἐθέλουσι μόρους τ' ἔχειν, μᾶλλον δὲ ἀναπαύεσθαι, καὶ παῖδας καταλείπουσι μόρους γενέσθαι.   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, dooms in turn. 20
 
 
 
  Clément, Stromaques, III, 3, 21, 1.      
 
21 οὐχὶ καὶ Ἡ. θάνατον τὴν γένεσιν καλεῖ ... ἐν οἷς φησι· θάνατός ἐστιν ὁκόσα ἐγερθέντες ὁρέομεν, ὁκόσα δὲ εὕδοντες ὕπνος.   All the things we see when awake are death, even as the things we see in slumber are sleep. 21
 
 
 
  Clément, Stromates, IV, 2, 4, 2.      
 
22 χρυσὸν γὰρ οἱ διζήμενοι γῆν πολλὴν ὀρύσσουσι καὶ εὑρίσκουσιν ὀλίγον.   Those who seek for gold dig up much earth and find a little. 22
 
 
 
  Clément, Stromates, IV, 10, 1.      
 
23 Δίκης ὄνομα οὐκ ἂν ᾔδεσαν, εἰ ταῦτα μὴ ἦν.   Men would not have known the name of justice if these things were not. 23
 
 
 
  Clément, Stromates, IV, 4, 16, 1.      
 
24 ἀρηιφάτους θεοὶ τιμῶσι καὶ ἄνθρωποι.   Gods and men honour those who are slain in battle. 24
 
 
 
  Clément, Stromates, IV, 7, 49, 3.      
 
25 μόροι γὰρ μέζονες μέζονας μοίρας λαγχάνουσι.   Greater deaths win greater portions. 25
 
 
 
  Clément, Stomates, IV, 141, 2.      
 
26 ἄνθρωπος ἐν εὐφρόνῃ φάος ἅπτεται ἑαυτῷ ἀποθανὼν ἀποσϐεσθείς ὄψεις, ζῶν δὲ ἅπτεται τεθνεῶτος εὕδων, ἀποσϐεσθείς ὄψεις, ἐγρηγορὼς ἅπτεται εὕδοντος.   Man is kindled and put out like a light in the nighttime. 26
 
 
 
  Clément, Stromates, IV, 22, 144, 3.      
 
27 ἀνθρώπους μένει (ἀποθανόντας) τελευτήσαντας ἅσσα οὐκ ἔλπονται οὐδὲ δοκέουσιν.   There awaits men when they die such things as they look not for nor dream of. 27
 
 
 
  Clément, Stromaque, V, 1, 9, 3.      
 
28 δοκέοντα γὰρ ὁ δοκιμώτατος γινώσκει, φυλάσσει· καὶ μέντοι καὶ Δίκη κατὰ­λήψεται ψευδῶν τέκτονας καὶ μάρτυρας.   ...bringing untrustworthy witnesses in support of disputed points. 28
 
 
 
  Clément, Stromaque, V, 9, 59, 5.      
 
29 αἱρεῦνται γὰρ ἓν ἀντία πάντων οἱ ἄριστοι, κλέος ἀέναον θνητῶν, οἱ δὲ πολλοὶκεκόρηνται ὅκωσπερ κτή­νεα. (αἱρεῦνται γὰρἓν ἀντί ἁπάντων οἱ ἄριστοι, κλέος ἀέναος θνητῶν οἱ δὲ πολλοὶ κεκόρηνται ὅκωσπερ κτή­νεα.)   For even the best of them choose one thing above all others, immortal glory among mortals, while most of them are glutted like beasts. 29
 
 
 
  Clément, Stromaque, V, 14, 104, 2.      
 
30 κόσμον (τόνδε), τὸν αὐτὸν ἁπάντων, οὔτε τις θεῶν, οὔτε ἀνθρώπων ἐποίησεν, ἀλλ' ἦν ἀεὶ καὶ ἔστιν καὶ ἔσται πῦρ ἀείζωον, ἁπτόμενον μέτρα καὶ ἀπο­σϐεννύμενον μέτρα.   This order, which is the same in all : things no'one of gods or men has made; but it was ever, is now and ever ,shall be an everliving. Fire, fixed measures of it kindling and fixed measures going out. 30
 
 
 
  Clément, Stromaque, V, 14, 104, 3.      
 
31 (ὅτι δὲ καὶ γενητὸν καὶ φθαρτὸν εἶναι ἐδογμάτιζεν, μηνύει τὰ ἐπιφερόμενα·) πυρὸς τροπαὶ πρῶτον θάλασσα, θαλάσσης δὲ τὸ μὲν ἥμισυ γῆ, τὸ δὲ ἥμισυ πρηστήρ. δυνάμει γὰρ λέγει ὅτι τὸ πῦρ ὑπὸ τοῦ διοικοῦντος λόγου καὶ θεοῦ τὰ σύμπαντα δι' ἀέρος πρέπεται εἰς ὑγρὸν τὸ ὡς σπέρμα τῆς διακοσμήσεως, ὃ καλεῖ θάλασσαν, ἐκ δὲ τούτου αὖθις γίνεται γῆ καὶ οὐρανὸς καὶ τὰ ἐμπερι­εχόμενα. ὅπως δὲ πάλιν ἀναλαμϐάνεται καὶ ἐκ­πυροῦται, σαφῶς διὰ τούτων δηλοῖ· [23] (γῆ) θάλασσα διαχέεται καὶ μετρέεται εἰς τὸν αὐτὸν λόγον, ὁκοῖος πρόσθεν ἦν ἢ γενέσθαι γῆ.   The transformations of Fire are first of all sea and alf of the sea is earth half fiery stormcloud. 31
 
 
 
  Clément, Stromates, V, 115, 1.      
 
32 ἓν τὸ σοφὸν μοῦνον λέγ­εσθαι οὐκ ἐθέλει καὶ ἐθέλει Ζηνὸς ὄνομα.   Wisdom is one only. It is willing and unwilling to be called by the name of Zeus. 32
 
 
 
  Clément, Stromaque, V, 14, 115, 2.      
 
33 νόμος καὶ βουλῇ πείθεσθαι ἑνός.   And it is the law, too, that we obey the counsel of one. 33
 
 
 
  Clément, Stromates, V, 115, 3. & Préparation évangélique, XIII, 13, 42.      
 
34 ἀξύνετοιἀκούσαντεςκω­φοῖσιν ἐοίκασι· φάτις αὐτοῖσιν μαρτυρεῖ παρ’­εόντας ἀπεῖναι.   Fools when they do hear are like the deaf; of them, does the proverb bear witness that they are absent, when, present. 34
 
 
 
  Clément, Stromates, V, 140, 6.      
 
35 _ _ χρὴ γὰρ εὖ μάλα πολλῶν ἵστορας φιλοσόφους ἄνδρας εἶναι καθ' Ἡράκλειτον.   Men that love wisdom must be acquainted with very many things indeed. 35
 
 
 
  Clément, Stromates, VI, 17, 2.      
 
36 _ _ ψυχῆισιν θάνατος ὕδωρ γενέσθαι, ὕδατι δὲ θάνατος γῆν γενέσθαι,

ἐκ γῆς δὲ ὕδωρ γίνεται, ἐξ ὕδατος δὲ ψυχή.		   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. 36
 
 
 
  Columelle, Res rustica, VIII, 4, 4.      
 
37 si modo credimus Ephesio Heracleto qui ait sues caeno [Vgl. B 13 ] , cohortales aves pulvere vel cinere lavari.   Swine wash in the mire, and barnyard fowls in dust. 37
 
 
 
  Diogène Laërce, Vies des philosophes, I, 23.      
 
38 δοκεῖ δὲ κατά τινας πρῶτος ἀστρολογῆσαι ... μαρτυρεῖ δ' αὐτὸ καὶ Ἡράκλειτος καὶ Δημόκριτος.   aaaaaaaaaaaaa 38
 
 
 
  Diogène Laërce, Vies des philosophes, I, 88.      
 
39 ἐν Πριήνῃ Βίας ἐγένετο ὁ Τευτάμεω, οὗ πλέων λόγος ἢ τῶν ἄλλων.   In Priene lived Bias, son of Teutamas, who is of more account than the rest. (He said, “ Most men are bad.”). 39
 
 
 
  Diogène Laërce, Vies des philosophes, IX, 1.      
 
40 πολυμαθίη νόον (ἔχειν) οὐ διδάσκει· Ἡσίοδονγὰρ ἂν ἐδίδαξε καὶ Πυθαγόρην αὖτις τε Ξενοφάνεά (τε) καὶ Ἑκαταῖον.   The learning of many things teacheth not understanding, else would it have taught Hesiod and Pythagoras, and again Xenophanes and Hekataios. 40
 
 
 
  Diogène Laërce, Vies des philosophes, IX, 1.      
 
41 εἶναι γὰρ ἓν τὸ σοφόν, ἐπίστασθαι γνώμην, ὁτέη ἐκυϐέρνησε πάντα διὰ πάντων.   Wisdom is one thing. It is to know the thought by which all things are steered through all things. 41
 
 
 
  Diogène Laërce, Vies des philosophes, IX, 1.      
 
42 τόν τε Ὅμηρον ἔφασκεν ἄξιον ἐκ τῶν ἀγώνων ἐκϐάλλεσθαι καὶῥαπίζεσθαι καὶ Ἀρχίλοχον ὁμοίως.   Homer should be turned out of the lists and whipped, and Archilochos likewise. 42
 
 
 
  Diogène Laërce, Vies des philosophes, IX, 2.      
 
43 _ _ ὕϐριν χρὴ σϐεννύναι μᾶλλον ἢ πυρκαϊήν   Wantonness needs to be extinguished even more than a conflagration. 43
 
 
 
  Diogène Laërce, Vies des philosophes, IX, 2.      
 
44 _ _ μάχεσθαι χρὴ τὸν δῆμον ὑπὲρ τοῦ νόμου ὅκωσπερ τείχεος.   The people must fight for its law as for its walls. 44
 
 
 
  Diogène Laërce, Vies des philosophes, IX, 2.      
 
45 ψυχῇ πείρατα ἰὼν οὐκ ἂν ἐξεύροιο, πᾶσαν ἐπιπορευόμενος ὁδόν· οὕτω βαθὺν λόγον ἔχει.   You will not find the boundaries of soul by travelling in any direction. 45
 
 
 
  Diogène Laërce, Vies des philosophes, IX, 7.      
 
46 _ _ τήν τε οἴησιν ἱερὰν νόσον ἔλεγε καὶ τὴν ὅρασιν ψεύδεσθαι.   aaaaaaaaaaaaa 46
 
 
 
  Diogène Laërce, Vies des philosophes, IX, 73.      
 
47 μὴ εἰκῆ περὶ τῶν μεγίστων συμϐαλλώμεθα.   Let us not conjecture at random about the greatest things. 47
 
 
 
  Etymologicum lagnum,
Article : βιός		      
 
48 τῷ οὖν τόξῳ ὄνομα βίος, ἔργον δὲ θάνατος.   The bow is called life (βίος), but its work is death. 48
 
 
 
  Théodore Prodrome, Lettres, I.      
 
49 εἷς ἐμοὶ μύριοι, (ἐὰν ἄριστος ᾖ.)   One is as ten thousand to me, if he be the best. 49
 
 
 
  Héraclite, Questions Homériques, 24      
 
49a ποταμοῖς τοῖς αὐτοῖς ἐμϐαίνομέν τε καὶ οὐκ ἐμϐαίνομεν, εἶμέν τε καὶ οὐκ εἶμέν.)   We step and do not step into the same rivers; we are and are not. 49a
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 9, 1.      
 
50 Ἡ. μὲν οὖν ἕνφησιν εἶναι τὸ πᾶν διαιρετὸν ἀδιαίρετον, γενητὸν ἀγένητον, θνητὸν ἀθάνατον, λόγον αἰῶνα, πατέρα υἱόν, θεὸν δίκαιον· «οὐκ ἐμοῦ, ἀλλὰ τοῦ λόγου ἀκούσαντας ὁμολογεῖν σο­φόν ἐστιν ἓν πάντα εἶναί»

( ὁ Ἡ. φησι.)		   It is wise to hearken, not to me, but to my Word, and to confess that all things are one. 50
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 9, 2.      
 
51 (καὶ ὅτι τοῦτο οὐκ ἴσασι πάντες οὐδὲ ὁμολογοῦσιν, ἐπιμέμφεται ὧδέ τως·) οὐ ξυνιᾶσιν ὅκως διαφερόμενον ἑωυτῷ ὁμολογέει· παλίν­τροπος ἁρμονίη ὅκωσπερ τόξου καὶ λύρης.   Men do not know how that which is drawn in different directions harmonises with itself. The harmonious structure of the world depends upon opposite tension like that of the bow and the lyre. 51
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 9, 4.      
 
52 αἰὼν παῖς ἐστι παίζων, πεττεύων· παιδὸς ἡ βασιληίη.   Time is a child playing draughts, the kingly power is a child's. 52
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 9, 4.      
 
53 Πόλεμος πάντων μὲν πατήρ ἐστι, πάντων δὲ βασιλεύς, καὶ τοὺς μὲν θεοὺς ἔδειξε τοὺς δὲ ἀνθρώπους, τοὺς μὲν δούλους ἐποίησε τοὺς δὲ ἐλευθέρους.   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. 53
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 9, 5.      
 
54 ἁρμονίη ἀφανὴς φανερῆς κρείττων.   The hidden harmony is better than the open. 54
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 9, 15.      
 
55 ὅσων ὄψις ἀκοὴ μάθησις, ταῦτα ἐγὼ προτιμέω.   Am I to prize these things above what can be seen, heard, and learned? 55
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 9, 6.      
 
56 ἐξηπάτηνται, (φησίν,) οἱ ἄνθρωποι πρὸς τὴν γνῶσιν τῶν φανερῶν παραπλησίως Ὁμήρῳ, ὅς ἐγένετο τῶν Ἑλλήνων σοφώτερος πάντων. ἐκεῖνόν τε γὰρ παῖδες φθεῖρας κατακτείνοντες ἐξηπάτησαν εἰπόντες· ὅσα εἴδομεν καὶ ἐλάϐομεν, ταῦτα ἀπο­λείπομεν, ὅσα δὲ οὔτε εἴδομεν οὔτ' ἐλάϐομεν, ταῦτα φέρομεν.     56
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 10, 2.      
 
57 διδάσκαλος δὲ πλείστων Ἡσίοδος· τοῦτον ἐπίστανται πλεῖστα εἰδέναι, ὅστις ἡμέρην καὶ εὐφρόνην οὐκ ἐγίνωσκεν· ἔστι γὰρ ἕν.   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. 57
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 10, 3.      
 
58 _ _ καὶ ἀγαθὸν καὶ κακόν [näml. ἕν ἐστιν ] . οἱ γοῦν ἰατροί, (φησίν ὁ Ἡ.,) τέμ­νοντες, καίοντες, πάντῃ βασανίζοντες κακῶς τοὺς ἀρρωστοῦντας, ἐπαιτέονται μηδὲν ἄξιοι μισθὸν λαμ­ϐάνειν παρὰ τῶν ἀρρω­στούντων, ταὐτὰ ἐργαζό­μενοι, τὰ ἀγαθὰ καὶ τὰς νόσους.   Physicians who cut, burn, stab, and rack the sick, then complain that they do not get any adequate recompense for it. 58
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 9, 4.      
 
59 γναφείῳ ὁδὸς εὐθεῖα καὶ σκολιὴ (ἡ τοῦ ὀργάνου τοῦ καλουμένου κοχλίου ἐν τῷ γναφείῳ περιστροφὴ εὐθεῖα καὶ σκολιή· ἄνω γὰρ ὁμοῦ καὶ κύκλῳ περιέρχεται) μία ἐστί, (φησί,) καὶ ἡ αὐτή.   The straight and the crooked path of the fuller's comb is one and the same. 59
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 10, 4.      
 
60 ὁδὸς ἄνω κάτω μία καὶ ὡυτή.   The way up and the way down is one and the same. 60
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 10, 5.      
 
61 θάλασσα ὕδωρ καθα­ρώτατον καὶ μιαρώτατον, ἰχθύσι μὲν πότιμον καὶ σωτήριον, ἀνθρώποις δὲ ἄποτον καὶ ὀλέθριον.   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. 61
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 10, 6.      
 
62 ἀθάνατοι θνητοί, θνητοὶ ἀθάνατοι, ζῶντες τὸν ἐκεί­νων θάνατον, τὸν δὲ ἐκείνων βίον τεθνεῶτες.   Mortals are immortals and immortals are mortals, the one living the other's death and dying the other's life. 62
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 10, 6.      
 
63 _ _ λέγει δὲ καὶ σαρκὸς ἀνάστασιν ταύτης (τῆς) φανερᾶς, ἐνᾗ γεγενήμεθα, καὶ τὸν θεὸν οἶδε ταύτης τῆς ἀναστάσεως αἴτιον οὕτως λέγων· ἔνθα δ' ἐόντι ἐπ­ανίστασθαι καὶ φύλακας γίνεσθαι ἐγερτὶ ζώντων καὶ νεκρῶν. λέγει δὲ καὶ τοῦ κόσμου κρίσιν καὶ πάντων τῶν ἐν αὐτῷ διὰ πυρὸς.   ...that they rise up and become the guardians of the hosts as of the quick and dead. 63
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 10, 7.      
 
64 πυρὸςγίνεσθαι λέγων οὕτως· τὰ δὲ πὰντα οἰακίζει κεραυνός [28], τουτέστι κατευθύνει, κεραυνὸν [τὸ πῦρ λέγων τὸ αἰώνιον. λέγει δὲ καὶ φρόνιμον τοῦτο εἶναι] τὸ πῦρ καὶ τῆς διοικήσεως τῶν   The thunderbolt steers all things. 64
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 10, 7.      
 
65 ὄλων αἴτιον· καλεῖ δὲ αὐτὸ χρησμοσύνην καὶ κόρον [24] χρησμοσύνη δὲ ἐστιν ἡ διακόσμησις κατ΄ αὐτον, ἡ δὲ ἐκπύρωσις   Fire is want and surfeit. 65
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 10, 7.      
 
66 κόρος. πάντα γάρ, φησί, τὸ πῦρ ἐπελθὸν κρινεῖ καὶ καταλήψεται [26]   Fire will come upon and lay hold of all things. 66
 
 
 
  Hippolyte, Réfutation des toutes les hérésies, IX, 10, 7.      
 
67 ὁ θεὸς ἡμέρη εὐφρόνη, χειμὼν θέρος, πόλεμος εἰρήνη, κόρος λιμός (τἀναντία ἅπαντα· οὗτος ὁ νοῦς), ἀλλοιοῦται δὲ ὅκωσπερ (πῦρ), ὁπόταν συμμιγῇ θυώμασιν ὀνομάζεται καθ΄ ἡδονὴν ἑκάστου.   God is day and night, winter and summer, war and peace, satiety and hunger; but he takes various shapes, just as fire, when it is mingled with different incenses, is named according to the savour of each. 67
 
 
 
  Hidosus scholasticus, Commentaire de Timée, 34 b. ss.      
 
67a ita vitalis calor a sole procedens omnibus quae vivunt vitam subministrat. cui sententiae Heraclitus adquiescens optimam similitudinem dat de aranea ad animam, de tela araneae ad corpus, sic(ut) aranea, ait, stans in medio telae sentit, quam cito musca aliquem filum suum corrumpit itaque illuc celeriter currit quasi de fili persectione dolens, sic hominis anima aliqua parte corporis laesa illuc festine meat quasi impatiens laesionis corporis, cui firme et proportionaliter iuncta est.     67a
 
 
 
  Jamblique, Des mystères, I, 11.      
 
68 καὶ διὰ τοῦτο εἰκότως αὐτὰ ἄκεα Ἡ. προσεῖπεν ὡς ἐξακεσόμενα τὰ δεινὰ καὶ τὰς ψυχὰς ἐξάντεις ἀπεργαζόμενα τῶν ἐν τῇ γενέσει συμφορῶν.     68
 
 
 
  Jamblique, Des mystères, I, 15.      
 
69 θυσιῶν τοίνυν τίθημι διττὰ εἴδη· τὰ μὲν τῶν ἀποκεκαθαρμένων παν­τάπασιν ἀνθρώπων, οἷα ἐφ΄ ἑνὸς ἄν ποτε γένοιτο σπανίως, ὥς φησιν Ἡ., ἤ τινων ὀλίγων εὐαριθμήτων ἀνδρῶν· τὰ δ΄ ἔνυλα κτλ.     69
 
 
 
  Jamblique, De l’âme, dans Stobée, II, 1, 16.      
 
70 πόσῳ δὴ οὖν βέλτιον Ἡ. παίδων ἀθύρματα νενόμικεν εἶναι τὰ ἀνθρώπινα δοξάσ­ματα.     70
 
 
 
  Marc-Aurèle, Pensées, IV, 46.      
 
71 μεμνῆσθαι δὲ καὶ τοῦ ἐπιλανθανομένου ᾗ ἡ ὁδὸς ἄγει.     71
 
 
 
  Marc-Aurèle, Pensées, IV, 46.      
 
72 ᾧ μάλιστα διηνεκῶς ὁμιλοῦσι λόγῳ τῷ τὰ ὅλα διοικοῦντι, τούτῳ διὰ­φέρονται, καὶ οἷς καθ΄ ἡμέραν ἐγκυροῦσι, ταῦτα αὐτοῖς ξένα φαίνεται.   They are estranged from that with which they have most constant intercourse. 72
 
 
 
  Marc-Aurèle, Pensées, IV, 46.      
 
73 οὐ δεῖ ὥσπερ καθεύδοντας ποιεῖν καὶ λέγειν· καὶ γὰρ καὶ τότε δοκοῦμεν ποιεῖν καὶ λέγειν.   It is not meet to act and speak like men asleep. 73
 
 
 
  Marc-Aurèle, Pensées, IV, 46.      
 
74 οὐ δεῖ (ὡς) παῖδας τοκεών, ὧν τοῦτ᾿ ἔστι κατὰ ψιλόν· καθότι παρειλήφαμεν.     74
 
 
 
  Marc-Aurèle, Pensées, IV, 42.      
 
75 τοὺς καθεύδοντας οἶμαι ὁ Ἡ. ἐργάτας εἶναι λέγει καὶ συνεργοὺς τῶν ἐν τῷ κόσμῳ γινομένων.   Those who are asleep are fellow-workers... 75
 
 
 
  Marc-Aurèle, Pensées, IV, 46.      
 
76 Maxime de Tyr. XII 4 p.489 ζῇ πῦρ τὸν ἀέρος θάνατον καὶ ἀὴρ ζῇ τὸν πυρὸς θάνατον, ὕδωρ ζῇ τὸν γῆς θάνατον, γῆ τὸν ὕδατος.

([ Plutarque de E. 18. 392c. πυρὸς θάνατος ἀέρι γένεσις, καὶ ἀέρος θάνατος ὕδατι γένεσις.

Marc. IV. 46 ὅτι γῆς θάνατος ὕδωρ γενέσθαικαὶ ὕδατος θάνατος ἀέρα γενέσθαι καὶ ἀέρος πῦρ καὶ ἔμπαλιν.]

   Fire lives the death of earth, and air lives the death of fire; water lives the death of air, earth that of water. 76
 
 
 
  Porphyre, Antre des Nymphes, 10 & Numénius, fr. 35.      
 
77 ὅθεν καὶ Ἡράκλειτον ψυχῇσι φάναι τέρψιν ἢ θάνατον ὑγρῇσι γενέσθαιν, τέρψιν δὲ εἶναι αὐταῖς τὴν εἰς γένεσιν πτῶσιν, ἀλλαχοῦ δὲ φάναι ζῆν ἡμᾶς τὸν ἐκείνων θάνατον καὶ ζῆν ἐκείνας τὸν ἡμέτερον θάνατον.   It is pleasure to souls to become moist. 77
 
 
 
  Celse, dans Origène, Contre Celse, VI, 12.      
 
78 ἦθος γὰρ ἀνθρώπειον μὲν οὐκ ἔχει γνώμας, θεῖον δὲ ἔχει.   The way of man has no wisdom, but that of the gods has. 78
 
 
 
  Celse, dans Origène, Contre Celse, VI, 12.      
 
79 ἀνὴρ νήπιος ἤκουσε πρὸς δαίμονος ὅκωσπερ παῖς πρὸς ἀνδρός.   Man is called a baby by god, even as a child by a man. 79
 
 
 
  Celse, dans Origène, Contre Celse, VI, 42.      
 
80 εἰδέναι δὲ χρὴ τὸν πόλεμον ἐόντα ξυνόν, καὶ δίκην ἔριν, καὶ γινόμενα πάντα κατ΄ ἔριν καὶ χρεώμενα [χρεών?].   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. 80
 
 
 
  Diogène de Babylone dans Phylodème, Rhétorique, I, col. 62.      
 
81 ἡ δὲ τῶν ῥητόρων εἰσαγωγὴ πάντα τὰ θεωρήματα πρὸς τοῦτ΄ ἔχει τείνοντα καὶ κατὰ τὸν Ἡράκλειτον κοπίδων ἐστὶν ἀρχηχός.

[ Schol. κοπίδας τὰς λόγων τέχνας ἔλεγον ἄλλοι τε καὶ ὁ Τίμαιοςοὕτως γράφων.

« ὥστε καὶ φαίνεσθαι μὴ τὸν Πυθαγόραν εὑρετὴνὄντα τῶν ἀληθινῶν κοπίδων μηδὲ τὸν ὑφ΄ Ἡρακλείτουκατ­ηγορούμενον, ἀλλ΄ αὐτὸν τὸν Ἡράκλειτον εἶναι τὸν ἀλαζονευόμενον ».]

     81
 
 
 
  Platon, Hippias majeur, 289 a.      
 
82 πιθήκων ὁ κάλλιστος αἰσχρὸς ἀνθρώπων γένει συμϐάλλειν.   The most beautiful ape is ugly compared to man. 82
 
 
 
  Platon, Hippias majeur, 289 b.      
 
83 ἀνθρώπων ὁ σοφώτατος πρὸς θεὸν πίθηκος φανεῖται καὶ σοφίᾳ κάλλει καὶ τοῖς ἄλλοις πᾶσιν.   The wisest man is an ape compared to god, just as the most beautiful ape is ugly compared to man. 83
 
 
 
  Plotin, Ennéades, IV, 8(6), 1.14.      
 
84 μεταϐάλλον ἀναπαύεται καὶ κάματός ἐστι τοῖς αὐτοῖς μοχθεῖν καὶ ἄρχεσθαι.     84
 
 
 
  Aristote, Ethique à Eudème, B 7, 1223 b 23 s.      
 
85 θυμῷ μάχεσθαι χαλεπόν· ὅτι γὰρ ἂν θέλῃ, ψυχῆς ὠνεῖται.   It is hard to fight with desires Whatever it wishes to get, it purchases at the cost of soul. 85
 
 
 
  Clément, Stromates, V, 13, 88, 4.      
 
86 ἀλλὰ τῶν μὲν θείων τὰ πολλά, καθ΄ Ἡράκλειτον, ἀπιστίῃ διαφυγγάνει μὴ γιγνώσκεσθαι.   ... (The wise man) is not known because of men's want of belief. 86
 
 
 
  Plutarque, De audientis poetis, 28 D.      
 
87 βλὰξ ἄνθρωπος ἐπὶ παντὶ λόγῳ ἐπτοῆσθαι φιλεῖ.   The fool is fluttered at every word. 87
 
 
 
  Plutarque, Consolation d’Apollonius, 106 E.      
 
88 ταὐτό τ΄ ἔνι ζῶν καὶ τεθνηκὸς καὶ [τὸ] ἐγρηγορὸς καὶ τὸ καθεῦδον καὶ νέον καὶ γηραιόν· τάδε γὰρ μετὰ­πεσόντα ἐκεῖνά ἐστι κἀκεῖνα πάλιν μεταπεσόντα ταῦτα.   And it is the same thing in us that is quick and dead, awake and asleep, young and old ; the former are shifted and become the latter, and the latter in turn are shifted and become the former. 88
 
 
 
  Plutarque, De la superstition, 3, 166 C.      
 
89 ὁ Ἡ. φησι τοῖς ἐγρηγορόσιν ἕνα καὶ κοινὸν κόσμον εἶναι, τῶν δὲ κοιμωμένων ἕκαστον εἰς ἴδιον ἀποστρέφεσθαι.   The waking have one common world, but the sleeping turn aside each into a world of his own. 89
 
 
 
  Plutarque, Sur l’E de Delphes, 388 DE.      
 
90 πυρός τε ἀνταμοιϐὴ τὰ πάντα καὶ πῦρ ἁπάντων ὅκωσπερ χρυσοῦ χρήματα καὶ χρημάτων χρυσός.   All things are exchanged for Fire, and Fire for all things as wares are exchanged for gold, and gold for wares. 90
 
 
 
  Plutarque, Sur l’E de Delphes, 392 B.      
 
91 ποταμῷ γὰρ οὐκ ἔστιν ἐμϐῆναι δὶς τῷ αὐτῷ καθ΄ Ἡράκλειτον.

Aristote, Métaphysique. Γ 5. 1010a12c

οὐδὲ θνητῆς οὐσίας δὶς ἅφασθαι κατὰ ἕξιν· ἀλλ΄ ὀξύτητι καὶ τάχει μεταϐολῆς σκίδνησι καὶ πάλιν συνάγει καὶ πρόσεισι καὶ ἄπεισι.		   You cannot step twice into the same rivers; for fresh waters are ever flowing in upon you. 91
 
 
 
  Plutarque, Sur les oracles de la Pythie 397 A.      
 
92 [Οὐχ ὁρᾶις . . , ὅσην χάριν ἔχει τὰ Σαπφικὰ μέλη, κηλοῦντα καὶ καταθέλγοντα τοὺς ἀκροωμένους ;]

Σίϐυλλα δὲ μαινομένῳ στόματι καθ΄ Ἡράκλειτον ἀγέλαστα καὶ ἀκαλλώπιστα καὶ ἀμύριστα φθεγγομένη χιλίων ἐτῶν ἐξικνεῖται τῇ φωνῇ διὰ τὸν θεόν.		   And the Sibyl, with raving lips uttering things solemn, unadorned, and unembellished, reaches over a thousand years with her voice because of the god in her. 92
 
 
 
  Plutarque, Sur les oracles de la Pythie 404 D.      
 
93 ὁ ἄναξ οὗ τὸ μαντεῖόν ἐστι τὸ ἐν Δελφοῖς, οὔτε λέγει οὔτε κρύπτει ἀλλὰ σημαίνει.   The lord whose is the oracle at Delphoi neither utters nor hides his meaning, but shows it by a sign. 93
 
 
 
  Plutarque, Sur l’exil, 604 AB.      
 
94 Ἥλιος γὰρ οὐχ ὑπερϐήσεται [τὰ] μέτρα· εἰ δὲ μή, Ἐρινύες μιν Δίκης ἐπίκουροι ἐξευρήσουσιν.   The sun will not exceed his measures does the Erinyes, the avenging. handmaids of Justice will find him out. 94
 
 
 
  Plutarque, De audiendo, 43 D.      
 
95 ἀμαθίην γὰρ ἄμεινον κρύπτειν, (τὰ) ἔργον δὲ ἐν ἀνέσει καὶ παρ΄ οἶνον.

[Stob. Flor.I 175.

κρύπτειν ἀμαθίην κρέσσον ἢ ἐς τὸ μέσον φέρειν.]		   It is best to hide folly. 95
 
 
 
  Plutarque, Propos de table, IV, 4, 3, 669A.      
 
96 νέκυες γὰρ κοπρίων ἐκϐλη­τότεροι.   Corpses are more fit to be cast out than dung. 96
 
 
 
  Plutarque, S’il revient aux vieillards de gouverner l’Etat, 787 C.      
 
97 κύνες γὰρ καὶ βαΰζουσινὃν, ἂν μὴ γινώσκωσι.   Dogs bark at every one they do not know. 97
 
 
 
  Plutarque, De facie in orbe de lunae, 28, 943 E.      
 
98 αἱ ψυχαὶ ὀσμῶνται καθ΄ Ἅιδην.   Souls smell in Hades. 98
 
 
 
  Clément, Protreptique, 113, 3.      
 
99 εἰ μὴ ἥλιος ἦν, (ἕνεκα τῶν ἄλλων ἄστρων) εὐφρόνη [ἄν] ἦν.   If there were no sun, it would be night. 99
 
 
 
  Plutarque, Questions platoniciennes, 4, 1007 D-E.      
 
100 ...περιόδους· ὧν ὁ ἥλιος ἐπιστάτης ὢν καὶ σκοπὸς ὁρίζειν καὶ βραϐεύειν καὶ ἀναδεικνύναι καὶ ἀνα­φαίνειν μεταϐολὰς καὶ ὥρας αἳ πάντα φέρουσι καθ΄ Ἡράκλειτον κτλ.   ...the seasons that bring all things. 100
 
 
 
  Plutarque, Contre Colotès, 1118 C.      
 
101 ἐδιζησάμην ἐμεωυτόν.

101a Polyb. XII 27

[ δυεῖν γὰρ ὄντων κατὰ φύσιν ὡσανεί τινων ὀργάνων ἡυῖν, οἷς πάντα πυνθανόμεθα καὶ πολυπραγμονοῦμεν, ἀκοῆς καὶ ὁράσεως, ἀληθινωτέραςδ΄ οὔσης οὐ μικρῷ τῆς ὁράσεως κατὰ τὸν Ἡράκλειτον· ὀφθαλμοὶ γὰρ τῶν ὤτων ἀκριϐέστεροι μάρ­τυρες.]		   I dived into myself ... (...) ... The eyes are more exact witness than ears. 101
 
 
 
  Scholia Graeca in Homeri Iliadem, ad Λ 4.      
 
102 τῷ μὲν θεῷ καλά πάντα καὶ ἀγαθὰ καὶ δὶκαια, ἄνθρωποι δὲ ἅ μὲν ἄδικα ὑπειλήφασιν ἃ δὲ δίκαια.   To a god all things are fair and good and right, but men hold some things wrong and some right. 102
 
 
 
  Porphyre, Questions Homériques, ad, 200.      
 
103 ξυνὸν γὰρ ἀρχὴ καὶ πέρας ἐπὶ κύκλου περιφερείας   The beginning and the end are common (to both paths). 103
 
 
 
  Proclus, Commentaire de l’Alcibiade, 256.      
 
104 τίς γὰρ αὐτῶν νόος ἢ φρήν; δήμων ἀοιδοῖσι πείθονται καὶ διδασκάλῳ χρείωνται ὁμίλῳ οὐκ εἰδότες ὅτι οἱ πολλοὶ κακοί, ὀλίγοι δὲ ἀγαθοί.   For what thought or wisdom have they? They follow the poets and take the crowd as their teacher, knowing not that there are many bad and few good. 104
 
 
 
  Scholies d’Homère, ad Σ 251.      
 
105 Ἕκτορι δ΄ ἦεν ἑταῖρος, [näml. Πουλυδάμας], ἰῇ δ΄ ἐν νυκτὶ γένοντο ) Ἡ. Ἐντεῦθεν ἀστρολόγον φησὶτὸν Ὅμὴ­ρον καὶ ἐνοἷς φησι τὸν «μοῖραν δ΄ οὔ τινά φημι πεφυγμένον ἔμμεναι ἀν­δρῶν» κτλ.     105
 
 
 
  Seneca ep. 12,7:
[ Plutarque, Vie de Camille, 19, 3.		      
 
106 περὶ δ΄ ἡμερῶν ἀποφράδων εἴτεχρὴ τίθεσθαί τινας εἴτε ὀρθῶς Ἡράκλειτος ἐπέπληξεν Ἡσιόδῳ τὰς μὲν ἀγαθὰς ποιουμένῳ, τὰς δὲ φαύλας, ὡς ἀγνοοῦντι φύσιν ἡμέρας ἁπάσης μίαν οὖσαν, ἑτέρωθι διηπόρηται.]   One day is equal to another. 106
 
 
 
  Sextus Empiricus, Contre les mathématiciens, VII, 126.      
 
107 κακοὶ μάρτυρες ἀνθρώποι­σιν ὀφθαλμοὶ καὶ ὦτα βαρϐάρους ψυχὰς ἐχόντων.   Eyes and ears are bad witnesses to men, if they have souls that understand not their language. 107
 
 
 
  Stobée, Anthologie, III, 1, 174.      
 
108 Ἡρακλείτου. ὁκόσων λόγους ἤκουσα,οὐδεὶς ἀφικνεῖται ἐς τοῦτο, ὥστε γινώσκειν ὅτι σοφόν ἐστι πάντων κεχωρισμένον.   Of all whose discourses I have heard there is not one who attains to understanding that wisdom is apart from other things. 108
 
 
 
  [108] = B 95.      
 
109 κρύπτειν ἀμαθίην κρέσσον ἢ ἐς τὸ μέσον φέρειν.     109
 
 
 
  Stobée, Anthologie, III, 1, 176.      
 
110 ἀνθρώποις γίνεσθαι ὁκόσα θέλουσιν οὐκ ἄμεινον.   It is no good for men to get all they wish to get. 110
 
 
 
  Stobée, Anthologie, III, 1, 177.      
 
111 νοῦσος ὑγιείην ἐποίησεν ἡδὺ, κακὸν ἀγαθόν, λιμὸς κόρον, κάματος ἀνάπαυ­σιν.   It is sickness that makes health pleasant; evil, good; hunger, plenty; weariness, rest. 111
 
 
 
  Stobée, Anthologie, III, 1, 178.      
 
112 τὸ φρονεῖν ἀρετὴ μεγίστη, καὶ σοφίη ἀληθέα λέγειν καὶ ποιεῖν κατὰ φύσιν ἐπαΐον­τας.     112
 
 
 
  Stobée, Anthologie, III, 1, 179.      
 
113 ξυνόν ἐστι πᾶσι τὸ φρονέειν.   Thought is common to all. 113
 
 
 
  Stobée, Anthologie, III, 1, 179.      
 
114 ξὺν νόῳ λέγοντας ἰσχυρίζεσθαι χρὴ τῷ ξυνῷ πάντων, ὃκωσπερ νόμῳ πόλις, καὶ πολὺ ἰσχυροτέ­ρως. τρέφονται γὰρ πάντες οἱ ἀνθρώπειοι νόμοι ὑπὸ ἑνὸς τοῦ θείου· κρατεῖ γὰρ τοσοῦτον ὁκόσον ἐθέλει καὶ ἐξαρκεῖ πᾶσι καὶ περὶ­γίνεται.   Men themselves have made a law for themselves, not knowing what they made it about but the gods have ordered the nature of all things. Now the arrangements which men have made are never constant, neither when they are right they are wrong; but all the arrangements which the gods have made are always right, both when they are right nor when they are wrong; so great is the difference. 114
 
 
 
  Stobée, Anthologie, III, 1, 180.      
 
115 ψυχῆς ἐστι λόγος ἑαυτὸν αὔξων.     115
 
 
 
  Stobée, Anthologie, III, 5, 6.      
 
116 ἀνθρώποισι πᾶσι μέτεστι γινώσκειν ἑωυτοὺς καὶ φρονεῖν.     116
 
 
 
  Stobée, Anthologie, III, 5, 7.      
 
117 ἀνὴρ ὁκόταν μεθυσθῇ, ἄγεται ὑπὸ παιδὸς ἀνήϐου σφαλλόμενος, οὐκ ἐπαΐων ὅκη βαίνει, ὑγρήντὴν ψυχὴς ἔχων.   A man, when he gets drunk, is led by a beardless lad, tripping, knowing not where he steps, having his soul moist. 117
 
 
 
  Stobée, III, 5, 8.      
 
118 αὔη ψυχὴ σοφωτάτη καὶ ἀρίστη

[ (où davantage) αὔη ψυξὴ σοφωτάτη καὶ ἀρίστη.]		   The dry soul is the wised and best. 118
 
 
 
  Plutarque, Questions platoniciennes, 999 E.      
 
119 [ Ἡ. ἔφη ὡς ] ἦθος ἀνθρώπῳ δαίμων.   Man's character is his fate. 119
 
 
 
  Strabon, Géographie, I, 1, 6.      
 
120 [ βέλτιον δ΄· Ἡ. καὶ ὁμηρικωτέρως ὁμοίως ἀντὶ τοῦ ἀρκτιτοῦ τὴν ἄρκτον ὀνομάζων·]

ἠοῦς καὶ ἑσπέρας τέρματα ἡ ἄρκτος καὶ ἀντίον τῆς ἄρκτου οὖρος αἰθρίου Διός.

[ ὁ γὰρ ἀρκτικός ἐστι δύσεως καὶ ἀνατολῆς ὅρος, οὐχ ἡ ἄρκτος.]		   The limit of East and West is the Bear; and opposite the Bear is the boundary of bright Zeus. 120
 
 
 
  Diogène Laërce, Vies ds philosophes, IX, 2.      
 
121 ἄξιον Ἐφεσίοις ἡϐηδὸν ἀπάγξασθαι (πᾶσι καὶ τοῖς ἀνήϐοις τὴν πόλιν καταλιπεῖν), οἵτινες Ἑρμό­δωρον ἄνδρα ἑωυτῶν ὀνήιστον ἐξέϐαλον φάντες· ἡμέων μηδὲ εἷς ὀνήιστος ἔστω, εἰ δὲ μή, ἄλλη τε καὶ μετ΄ἄλλων.   The Ephesians would do well to hang themselves, every grown man of them, and leave the city to beardless youths; for they have cast out Hermodoros, the best man among them, saying: « We will have none who is best among us; if there be any such, let him be so elsewhere ,and among others.» 121
 
 
 
  Souda, s.v.      
 
122 ἀγχιϐατεῖν / ἀμφισϐατεῖν : ἀγχιϐασίην Ἡράκλειτος.   aaaaaaaaaaaaa 122
 
 
 
  Proclus, Commentaire de la République II.      
 
123 φύσις δὲ καθ΄ Ἡράκλειτον κρύπτεσθαι φιλεῖ.   Nature loves to hide. 123
 
 
 
  Théophraste, Métaphysique, 15.      
 
124 ἄλογον δὲ κἀκεῖνο δόξειεν ἂν, εἰ ὁ μὲν ὅλος οὐρανὸς καὶἕκαστα τῶν μερῶν ἅπαντ΄ ἐν τάξει καὶ λόγῳ, καὶ μορφαῖς καὶ δυνάμεσιν καὶ περιόδοις, ἐν δὲ ταῖς ἀρχαῖς μηθὲν τοιοῦτον, ἀλλ΄ ὥσπερ σάρμα εἰκῆ κεχυ­μένον ὁ κάλλιστος, φησὶν Ἡράκλειτος, [ὁ] κόσμος.   aaaaaaaaaaaaa 124
 
 
 
  Théophraste, Traité du vertige, 9-10.      
 
125 καὶ ὁ κυκεὼν διίσταται (μὴ) κινούμενος.

125a [ Tzétzès, Commentaire de Plutus, 90 a.

τυφλὸν δὲ τὸν Πλοῦτον ποιεῖ ὡς οὐκ ἀρετῆς, κακίας δὲ παραιτίου. ὅθεν καὶ Ἡ. ὁ Ἐφέσιος ἀρώμενος Ἐφεσίοις, οὐκ ἐπευχόμενος· μὴ ἐπι­λίποι ὑμᾶς πλοῦτος, ἔφη, Ἐφἑσιοι, ἵν΄ ἐξελέγχοισθε πονηρευόμενοι.]		   Even the posset separates if it is not stirred. 125
 
 
 
  Tzétzès, Scholis ad Exegesin in Iliadem.      
 
126 τὰ ψυχρὰ θέρεται, θερμὸν ψύχεται, ὑγρὸν αὐαίνεται, καρφαλέον νοτίζεται.

126a [ Anatolius, De decade.

κατὰ λόγον δὲ ὡρέων συμϐάλλεται ἑϐδομὰς κατὰ σελήνην, διαιρεῖται δὲ κατὰ τὰς ἄρκτους, ἀθανάτου Μνήμης σημείω.

126b Anonyme Ἐπίχαρμος ὁ (ὁμιλή) σας τοῖς Πυθα (γορείοις) ἄλλα τ(έ) τινα ἐ(πινενόη)κεν δ(ειν)ὰ τ(όν τε περὶ τὸ)ῦ αὐξο (μένον λόγον). Ἐφοδ(εύει δὲ κατὰ τὸ) Ἡρα (κλείτου) «ἄλλως ἄ(λλο ἀεὶ αὔξε)ται πρὸς ὃ (ἂν ᾖ ἐλλι)πές».εἰ οὖν (μηδεὶς) (παύε)ται (ῥέων καὶ ἀλ)λ(άτ)των (τὸ εἶδος, αἱ) οὐσίαι ἄλλ(οτε ἄλλαι) γίνονται (κατὰ συν)εχῆ ῥύσιν.]		   It is cold things that become warm, and what is warm that cools; what is wet dries, and the parched is moistened. 126
 
 
 
  Fragmente Griechischer Theosophien, 69.      
 
127 ὁ αὑτὸς πρὸς Αἰγυπτίους ἔφη· εἰ θεοί εἰσιν, ἵνα τί θρηνεῖτε αὐτούς; εἰ δὲ θρηνεῖτε αὐτούς, μηκέτι τούτους ἡγεῖσθε θεούς.   aaaaaaaaaaaaa 127
 
 
 
  Fragmente Griechischer Theosophien, 74.      
 
128 ὅτιὁἩράκλειτος ὁρῶν τοὺς Ἕλληνας γέρα τοῖς δαίμοσιν ἀπονέμοντας εἶπεν· δαιμό­νων ἀγάλμασιν εὔχονται οὐκ ἀκούουσιν, ὥσπερ ἀκού­οιεν, οὐκ ἀποδιδοῦσιν, ὥσπερ [οὐκ] ἀπαιτοῖεν.   aaaaaaaaaaaaa 128
 
 
 
  Diogène, Laërce, Vies des philosophes, VIII, 6.      
 
129 Πυθαγόρης Μνησάρχου ἱστορίην ἤσκησεν ἀνθρώ­πων μάλιστα πάντων καὶ ἐκλεξάμενος ταύτας τὰς συγγραφὰς ἐποιήσατο ἑωυ­τοῦ σοφίην, πολυμαθείην, κακοτεχνίην.   Pythagoras, son of Mnesarchos, practised inquiry beyond all other men, and choosing out these writings, claimed for is own wisdom what was but a knowledge of many things and an art of mischief. 129
 
 
 
  Gnomologium Monacense Latinum, I, 19.      
 
130 non convenit ridiculum esse ita, ut ridiculus ipse videaris.     130
 
 
 
  Gnologium Parisium.      
 
131 ὁ δὲ γε Ἡ. ἔλεγε τὴν οἴησιν προκοπῆς ἐγκοπήν.     131
 
 
 
  Gnologium Vaticanum. 743 n.312      
 
132 τιμαὶ θεοὺς καὶ ἀνθρώπους καταδουλοῦνται.   aaaaaaaaaaaaa 132
 
 
 
  Gnologium Vaticanum. n.313      
 
133 ἄνθρωποι κακοὶ ἀληθινῶν ἀντίδικοι   aaaaaaaaaaaaa 133
 
 
 
  Gnologium Vaticanum. n.314      
 
134 τὴν παιδείαν ἕτερον ἥλιον εἶναι τοῖς πεπαιδευμένοις. συντομωτάτην ὁδὸν ἔλεγεν εἰς εὐδοξίαν τὸ γενέσθαι ἀγαθόν.     134
 
 
 
  Maxim. Serm.      
 
136 8 p.557

ἡ εὔκαιρος χάρις λιμῷ καθάπερ τροφὴ ἁρμόττουσα τὴν τῆς ψυχῆς ἔνδειαν ἰᾶται.

[ Scholie ad Epicteti Dissertationes, IV, 7, 27.

Ἡρακλείτου· ψυχαὶ ἀρηί­φατοι καθερώπεραι (ainsi) ἢ ἐνὶ νούσοις.]

     136
 
 
 
  Stobée, Anthologie, I, 5, 15.      
 
137 γράφει γοῦν « ἔστι γὰρ εἱμαρμένα πάντως...»     137
 
 
 
  Codex Parisinus 1630.      
 
138 Ἡρακλείτου φιλοσόφου κατὰ τοῦ βίου. Ποίην τις βιότοιο τάμοι τρίϐον κτλ.]     138
 
 
 
  Catal.Codd.Astrol.Graec. IV 32 VII 106.      
 
139 Ἡρακλείτου φιλοσόφου. Ἐπειδὴ φασί τινες εἰς ἀρχὰς κεῖσθαι τὰ ἄστρα ... μέχρις οὗ ἐθέλει ὁ ποιήσας αὐτόν.]     139

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