A.lebedev - New Edition of Heraclitus 2014 (Samples)

"
The original Russian edition is this (published in August, 2014):

A.B. Heeen, Horoc Iepaxnnra: pexoncrpyxnnx mtcnn n cnona (c
nontm xpnrnuecxnm nsannem ]parmenron), Canxr-Herepypr, Hayxa,
2014, 533 c.

Below I provide three samples: the table of contents of my book, the table of
contents of Heraclitus' book (the structure of Peri physeos), and the complete
Greek text of the fragments with English translation.

A.V.Lebedev, The Logos of Heraclitus: a Reconstruction of his Thought and
Word (with a New Critical Edition of the Fragments), St. Petersburg, Nauka
Publishers, 2014, 533 pp.

TABLE OF CONTENTS

PART I

LIFE AND PHILOSOPHY OF HERACLITUS

I. The life of Heraclitus.................................................................................... 11
II. Heraclitus' book
1. Heraclitus' treatise On nature 22
2. The Hippocratic treatise On diet as a source for the reconstruction of the lost
treatise of Heraclitus.........................

27
III. Language and style of Heraclitus
1. Ancient critics on the obscurity and ambiguity of Heraclitus' style. Oracular
features.

43
2. Syntactical polysemy. Asyndeton....................................... 44
3. Ellipsis of the conjunction kui (and) between the opposites........... 49
4. The use of connecting particles....................................... 51
5. Ellipsis of copula.......................................................................... 51
6. The use of article.................................................................. 53
7. Pluralis poeticus (or philosophicus?)........................................... 54
8. Folkloric elements. Proverb, parabel, riddle............... 54
9. Fraenkel's proportion................................................................ 55
10. Chiasmus (iuoo).......................................................... 57
IV. Metaphorical codes and models of the cosmos
1.Models of the cosmos, analogies and metaphorical codes: general
introduction.................................................................................

59
2. Grammatical analogy: the cosmos as a logos (the metaphor Liber
Naturae).......................................................................................

61
3. Mantic metaphorical code: the logos as an oracle........................ 69
4. Agonistic model: the cosmos as a stadium 71
5. Military model: the cosmos as a battlefield.................................... 75
6. The lend-and-borrow metaphorical code: the cosmos as a
household....................................................................................
78
7. Game metaphorical model: Lusoria Tabula.................................... 79
8. Sacral model of the cosmos: Templum Naturae.......................... 80
9. Biomorphic model: the cosmos as a living organism
(the isomorphism of macrocomos and

82
#
microcosmos)
10. Technomorphic (demiurgical) analogies:
metallurgical, potter's wheel
etc...............................................................

87
11. Sociomorphic model: Cosmopolis or the City of
Zeus..............
89
12. Hebdomadism in Heraclitus' philosophy of nature? 91
V. An outline of Heraclitus philosophy
1. Fundamental principles. The system of
arguments..............
96
2. Logos: metaphysics and theory of knowledge 103
3. Cosmos and Fire: philosophy of
nature.........................................
114
4. Man and soul: anthropology and
psychology............................
121
5. Ethos: moral
philosophy............................................................
124
6. Polis and Cosmopolis: Human practices. State and
laws.
128
7. Theology: critique of popular religion and manifesto of
monotheism........................................................................
.....
132

PART II

THE FRAGMENTS OF THE TREATISE ON NATURE. A CRITICAL EDITION
OF THE GREEK TEXT WITH TRANSLATION AND COMMENTARY
Principles of this edition 137
The structure of the treatise On nature 142
Greek text and Russian translation
I. Logos (fr. 136)............................................................................. 146
II. Cosmos (fr. 3765)....................................................................... 157
III. Man. The soul. Life and death (fr. 6681)............................ 174
IV.Ethos. Good and evil. Arete (fr. 82105)..................................... 183
V/1. Polis: The world of crafts and arts (fr.106124A).................... 189
V/2. Polis: State and laws (fr. 125135).......................... 210
VI.About gods (fr. 135160) 214
Probabilia: probable fragments cited without Heraclitus' name 224
Dubia et spuria: dubious and spurious fragments................... 252
Commentary on the fragments 256
Comparatio numerorum
Lebedev Marcovich Diels-Kranz.............................................. 477
Marcovich Lebedev; Diels-Kranz Lebedev............................. 482
Abbreviations................................................................................... 487
Bibliography (A): the sources of the fragments............................................. 489
Bibliography (B): literature............................................................. 497
Appendix: On one pseudo-edition of Heraclitus................................ 504

The following excerpt reproduces only the critical edition (and collection)
$
of Heraclitus' fragments published on pp. 146 255, replacing the original
Russian translation of the fragments with English translation. The second
number of the fragments is that of Diels-Kranz. The reverse comparatio
numerorum (Diels-Kranz Lebedev and Marcovich Lebedev) can be found at
the end of this document on p. 87 ff. together with index fontium. Note that the
page numbers in this document do not corresppond to the page numbers of the
printed book. Verbatim quotations are set in bold type, paraphrases are
underlined. The type of brackets used are the following:

( ) parenthesis by ancient author
< > supplement by modern editor, also thematic headings
{ } deleted by modern editor
[ ] explanatory remarks (or paraphrases of the context, references etc.) by the
editor (except papyri and epigraphical texts)
/ / in the translation marks the words that are not represented in the ancient
text on the lexical level (as separate words), but still are integral part of the
meaning of the sentence.

In the upper right angle of each fragment (in the line between the number and
the source reference) appeas the definition of the grade or authenticity status.
Like grading in numismatics it distinguishes in descending hierarchical order the
following grades:

1. Verbatim quotation is like a brilliant uncirculated coin (usually in Ionian
dialect)
2. Quotation may contain some scratches, i.e. rewording, but still is very
good
3. Paraphrase expresses Heraclitus thought in later language. Some
paraphrases (non-dogmatic) are hard to distinguish from grade (2).
4. Doxography summary expositions of Hearclitus thought in technical
(dogmatic) terminology of later schools (Peripatetic, Stoic, Academic etc.). The
use of doxography in this edition is limited. It should be edited separately.
5. Reminiscence a brief allusion to Heraclitus idea or saying en passant.
6. Imitation or adaptation may contain authentic words and phrases, as well
as as genuine philosophical tenets of Heraclitus, but always requires
independent parallels for confirmation.
7. Reconstruction hypothetical reconstruction of the original on the basis of
complementary versions or on the basis of ancient summary (e.g. Clements
summary is the basis of our reconstructions of fr. 44A and 45A).

We split the traditional category of Dubia et spuria into two: 1) rather yes
and 2) rather not. The first of these we label as Fragmenta probabilia which
for the most part include anonymous quotations (as well as paraphrases and
%
adaptations) from Heraclitus that are in all likelyhood (sometimes almost
certainly) genuine. Both Probabilia and Dubia et spuria are not included in the
main corpus and have there own numbering. Of the 15 Probabilia most (except
# 8,9,10) are based on our attribution.
Letters in lower case (a), (b), (c) etc. under the same fragment number mark
complementary testimonia of the same fragment, capital letter, like 44A, mark
separate fragments that are closely related with the preceding one, but contain
more information than just a version of the same fragment.

pp. 142 145: The structure of the treatise On nature.

I. LOGOS (Metaphysics and theory of knowledge). Fragments 1 36.

II. COSMOS (Philosophy of nature). Fragments 37 65.

III. MAN. SOUL. LIFE AND DEATH. (Physical anthropology and
psychology). Fragments 66 81.

IV. ETHOS. GOOD AND EVIL. ARETE. (Moral philosophy).
Fragments 82 105.

V/1. POLIS: THE WORLD OF CRAFTS AND ARTS (TEXNAI)
(Social anthropology).

V/2. POLIS: STATE AND LAWS (Political philosophy). Fragments
125 135.

VI. PERI THEON. (Popular religion and philosophical theology).
Fragments 136 160.

Our 6 sections correspond to the ancient division of Heraclitus' book into
three logoi (Diogenes Laertius 9.5) On the Universe, On Polis, On gods as
follows: sections I-II = On the Universe, sections III V/2 = On polis
(politics in broad sense, including social anthropology and ethics), section VI
= On gods.
Inside these sections (comprising 160 fragments) we distinguish 41 thematic
groups of fragments:

I. LOGOS (fr. 1 36)

1. Liber naturae and the dreamers: fr. 13.
2. Phronesis and doxa, knowledge and imagination: fr. 410.
3. Personal experience versus oral tradition: fr. 1113.
&
4. Against the poets: fr. 1417.
5. Sense-perception and the language of phenomena: fr. 1820.
6. Against polymathy of the philosophers and wise men: fr. 2124.
7. Truth is hard to find: fr. 2526.
8. The wisdom of Apollo: harmony and identity of the opposites: fr. 2729.
9. The universality of war and strife. Polemics against Homer's pacifism: fr.
3136 (cf. fr. Probabilia 1-2).

II. COSMOS (fr. 3765)

1. Cosmos as a whole. The law of measures (periodical regularity). The
divine Fire: fr. 37 40.
2. The cosmic cycle. The war of elements and the calendar of the Great year:
fr. 4147.
3. Universality of change. The road up and down (The law of pendulum).
Fate: fr. 4853.
4. The cycles of day and night. The seasons. The Sun: fr. 5459.
5. The Moon and its phases: fr. 60.
6. Other stars: fr. 61.
7. Living beings: fr. 62.
8. Time. The Great year: fr. 6365.

III. MAN. THE SOUL. LIFE AND DEATH (fr. 6681).

1. The nature of the soul. Exhalation. The rivers: fr. 6672.
2. The dry and the wet soul: fr. 7374A.
3. Life and death, awakening and sleep: fr. 7577.
4. Pessimism: life is suffering, death is relief: fr. 7881.

IV. ETHOS. GOOD AND EVIL. ARETE (fr. 82105)

1. Divine and human knowledge. The relativity of human values: fr. 8286.
2. Ruling over one's passions: fr. 8789.
3. The relativity of pleasure: proofs from zoology: ft. 9095.
1. Monkeys fr. 90
2. Donkeys fr.91
3. Oxen fr. 92
4. Swines fr. 93
5. Birds fr. 94
6. Fishes fr. 95
4. The ethical ideal. Self-knowledge and happiness: fr. 96100.
5. The ethical ideal. The virtues. Self-control. Contentedness: fr. 100101.
6. Heroic ethics. Death in battle. The eternal glory: fr. 102105.
'

V/1. POLIS: THE WORLD OF CRAFTS AND ARTS (fr. 106
24A)
1. All men in their deeds (erga) in the realm of crafts unconsciousely
follow the divine (cosmic) law of measure and the harmony of the
opposites. Craft (tcvq) imitates nature (uoi): fr. 106107.
2. Manifestations of the divine law of the harmony of opposites in particular
arts and crafts: fr. 108 124A.
1. Grammatical art: fr.108.
2. Music: fr. 109
3. Art of painting: fr.110.
4. Medicine fr.111112.
5. The fullers: fr. 113.
6. Carpenters and builders: fr. 114114A.
7. Potters: fr. 115.
8. Goldsmiths: fr. 116.
9. Iron-workers: fr. 116A.
10. Charcoal-makers (?): fr. 116B.
11. Bakers (?): fr. 117.
12. Courts: fr. 118119.
13. Buyers and sellers, debtors and creditors: fr. 120121.
14. Agons athletic competitions: fr. 122.
15. The art of divination: f. 123.
16. Marriage and child-bearing. Man and woman. Father and son: fr.
124124A.

V/2. POLIS: STATE AND LAWS (fr. 125135).

1. Against the popular rule. The many lack understanding: fr. 125
130.
2. Cosmopolis and the divine law as a paradigm of the ideal
legislation: fr. 131132.
3. The role of the philosophers : fr. 133133B.
4. Against lawlesness and hybris: fr. 134135.

VI. ABOUT GODS (fr. 136160).

1. The divine is hard to know. The power of prejudices (doxa): fr. 136138.
2. The manifesto of monotheism: the Wise Being and the cosmic Mind
(Gnome): fr. 139141.
3. Critique of popular religion: against rituals and mysteries: fr. 142149.
4. Eschatology. The Judgement of Fire: fr. 157158.
5. The fate of the souls after death: fr. 153156.
(
6. The apotheosis of the philosophers: fr. 157158.
7. The wise as commensals of the gods: fr. 159159A.
8. Exegi monumentum. The voice of Sibyl: fr. 160.

I. LOGOS

<Liber Naturae and the dreamers>
1 (B 50 DK)
Verbatim quotation

Hippolytus, Refutatio, IX 9,1
!"# $!%, &''( )!%<*+ )!%> ',-!. &#!/012)13 4!'!-+526 0!7,2 $0)82 92
:;2)1 +<*=218.
__________
to<oc to> supplevi, cf. fr. 2 || oou Bernays : oouto Parisinus ||
ooocv interpunxi, infinitivus quasi imperativus : ooocv ooov cotiv,
fere omnes || ciocvui cod. : civui Miller, edd.

Listening not to mine, but to this logos*, one must agree: wisdom
consists in knowing all things as one.

---------------
Intentional syntactical ambiguity admits alternative translation: Listening not
to mine, but to this logos, one must agree: there is only one Wise being (i.e.
god) to know (or to controll) all things

*i.e. to the visible book of nature, the Universe conceived as text.

2 (B 1 DK)

Sextus. adv. math. VII 132; Hippolyt. Refutatio IX 9.1 [to oc oou ... ke
cci]
)!% *> ',-!. )!%*?$,2)!3 1<+@ &A/2+)!8 -B2!2)18 C2DEF:!8 #1@ :E,0D+2 G
&#!%018 #1@ &#!/012)+3 )H :EI)!26 -82!=2F2 -(E :;2)F2 #1)( )H2 ',-!2
),2*+ &:+BE!8082 $!B#108, :+8EJ+2!8 #1@ $:=F2 #1@ KE-F2 )!8!.)=F2,
4#!BF2 $-L *8M-+%18 *818E=F2 #1)( 7/082 #1@ 7E;NF2 O#F3 KP+8. )!Q3 *>
)
C''!.3 &2DEJ:!.3 '12D;2+8 4#,01 $-+ED=2)+3 :!8!%082, O#F0:+E 4#,01
+R*!2)+3 $:8'12D;2!2)18.
____________
to oc Hippol. : om. Sextus || uici Clem. Alex. Str. V.111.7 : uci Hippol. : om.
Sextus || auvtev Hippol : om. Sextus || kui cacev Hippol. : cacev Sextus ||
toioutcev Hippol. : toioutev Sextus || oicpcev kutu uoiv Hippol.: kutu uoiv
oiuipcev ckuotov Sext. || aoiooiv Sextus : aoiooiv kui couoiv, ut videtur,
Marcus, vide fr. 3 infra.

But although this logos exists forever humans fail to understand it both
before they have listened to it and once they have listened. And indeed,
although all /humans/ encounter this logos *, they look like ignorant of it
even when they try /to understand/ such words and deeds as those which I
expound by dividing them according to nature and indicating how they are.
As regards the rest of humanity, they do not realize what they are doing
awaken, just as they are oblivious /-unconscious/ of what they are doing
when they sleep.
-------------------
* Intentional syntactical ambiguity admits alternative translation: although
all things happen according to this logos.

3 (7273)
Paraphrase of fr. 1-2 and context
Marcus Antoninus, IV, 46; p. 33, 2124 Dalfen
uci to Tpukcitciou cvqo0ui ei uiotu oiqvcke oiooi oei tei tu
u oioikovti, toutei oiucpovtui, kui oi ku0' qcpuv ckupooi, tutu
uuto cvu uivctui. kui ti ou oc eoacp ku0cuoovtu aoicv kui cciv kui
up kui totc ookocv aoicv kui cciv.
Always remember the saying of Heraclitus: with the very same logos with
which they communicate constantly the one that governs the Universe they
are at variance, and what they encounter daily seems to them unknown. Also
that one should not act and speak like dreamers, for in our dreams we too
imagine to act and to speak.

<Phronesis and doxa. Knowledge and imagination >

4 (89)
Paraphrase of fr. 2 and context
Plutarchus, De superstitione, 166 C
*
o Tpukcito qoi to cpqopooiv cvu kui koivov kooov civui, tev oc
koiecvev ckuotov ci oiov uaootpcco0ui.
Heraclitus says that for the waking there is one and common world, whereas of
the sleepers each turns away into his private world.

5 (17)
Verbatim quotation
Clemens Alexandrinus, Stromata II 8 (II, 117, 1 St.)
!" -(E 7E!2=!.08 )!81%)1 :!''!B, 4#!B!83 $-#.E=!.082, !"*> 1D,2)+3
-82J0#!.082, SF.)!508 *> *!#=!.08.
__________
okoioi Bergk : okoooi L (Laurentianus V 3) || ckupcouoiv Schuster :
ckupocuouoiv L

Most people do not perceive what they encounter /in their experience/ ,
nor do they understand what they have learned, but instead they believe
their own imagination.

6 (113)
Verbatim quotation
Stobaeus III,1,179 (III, p.129 Hense)
A.2,2 $0)8 :T08 )H 7E!2=+82.

Sound mind is common to all.
7 (2)
Paraphrase + verbatim quotation
Sextus Empiricus, Adversus mathematicos VII 133 (p. 33 Mutchmann)
oio oc caco0ui tei koivei {uvo up o koivo}. )!% < *>> ',-!. <)!%>*'
$,2)!3 A.2!% NJ!.082 !U :!''!@ V3 <*B12 KP!2)+3 7E,2M082.
__________
to < oc> oou <to> supplevi (cf. Fr. 1) : to oou o' codd., edd. || oei
post koivei add. N, sed exp.

Therefore one should follow the common /logos/... but although this logos is
common, most people conduct their life as if they had a private intelligence.

8 (46)
Paraphrase + quotation

"+
Diogenes Laertius, IX,7
tqv tc oqoiv U+E(2 2,0!2 ccc kui tqv puoiv cuoco0ui

Heraclitus said that imagination is madness* and that the sight deceives us.
--------------
*Literally holy desease, i.e. epilepsy.

9 (34)
Verbatim quotation
Clemens Alexandrinus, Stromata V, 115,3 (II, 404, St.)
&A/2+)!8 &#!/012)+3 #F7!5082 $!B#1086 7;)83 1")!5082 1E).E+5 :1E+,2)13
&:+5218.

Those who listen, but do not understand, are like deaf: it is about them the
porverb says while being here they are away.

10 (19)
Verbatim quotation
Clemens Alexandrinus, Stromata II, 24, 5 (II, 126 St.)
&#!%018 !"# $:80);+2!8 !"*' +<:+52.

Unable to listen, they are unable to speak, too.

<Personal experience versus oral tradition>

11 (74)
Verbatim quotation
Marcus Antoninus IV, 46
!" *+5 V3 :15*13 )!#+J2F2, tot coti kutu iov ku0oti aupciqucv.
[Always remember the saying of Heraclitus] that one should not /act and speak/
like children of their parents, i.e. , in plane words, following the tradition.

12 (87)
Verbatim quotation
Plutarchus, De audiendo 40F
W'(A C2DEF:!3 $:@ :12)@ ',-F8 $:)!X0D18 78'+5.
A fool gets excited upon hearing any speech (logos).
""

13 (101a)
Paraphrases
(a) Polybius XII, 27
o0uoi up tev etev ukpicotcpoi uptupc.
Eyes are more trustworthy witnesses than ears.

(b) Polybius IV, 40, 2
uaiotou ... cuietu kutu tov Tpukcitov.
[Poets and mythologists are] untrustworthy witnesses on what is disputed.

<Against the poets >
14 (57)
Verbatim quotation
Hippolytus, Refutatio omnium haeresium IX 10
*8*;0#1'!3 *> :'+B0)F2 Y0B!*!36 )!%)!2 $:B0)12)18 :'+50)1 +<*=218, O0)83
Z=EM2 #1@ +"7E,2M2 !"# $-B2F0#+26 K0)8 -(E [2.

The teacher of most is Hesiod. It is him that they recognize as the one who
knows most of all, althouhg he did not know even Day and Night, for they
are one and the same.

15 (106)
Paraphrase + intetrpretation
Plutarchus, Camillus 19, 3
acpi o' qcpev uaopuoev ctc pq ti0co0ui tivu ctc op0e Tpukcito
cacaqcv Toiooei tu cv uu0u aoioucvei, tu oc uuu [Opp. 765ff.],
e uvoovti uoiv qcpu uauoq iuv ououv, tcpe0i oiqaopqtui.
Heraclitus reproached Hesiod for treating some days as fortunate and some as
unfortunate; in his opinion Hesiod did not know that the nature of every day is
one and the same.

16 (99)
"#
Quotation

Plutarchus, De fortuna 98c
Z'B!. \ ]2)!3 +"7E,2M2 ^2 _-!+2
__________
ocv codd. : vococv Lebedev FRGF I, 226.
If there were no sun, we would live in (perpetual) night*.
----------
* or, accepting the emendation vococv for ocv, if there were no sun, we
would ignore what is night.

17 (42)
Quotation
Diogenes Laertius, Vitae philosophorum IX 1
tov tc `ME!2 K710#+2 CA8!2 $# )I2 &-J2F2 $#W;''+0D18 #1@ a1:BN+0D18,
kui pioov ooie.
Heraclitus said that Homer deserved to be thrown out of the competitions
and vapulated, and Archilochus likewise.

<Sense-perception and the language of phenomena>

18 (55)
Verbatim quotation
Hippolytus, Refutatio IX,9,5
O0F2 ]b83 &#!\ ;DM083, )1%)1 $-L :E!)8=F.
All that can be seen, heard and perceived, thats what I prefer.

19 (107)
Verbatim quotation
Sextus Empiricus, Adv. Math. VII, 126
#1#!@ ;E).E+3 &2DEJ:!8082 c7D1'!@ #1@ d)1 W1EW;E!.3 b.P(3 $P,2)F2.
Eyes and ears are bad witnesses for people if they have souls unintelligent like
barbarians.

20 (56)
Verbatim quotation
Hippolytus, Refutatio IX,9,5
"$
$AM:;)M2)18, 7M0B2, !U C2DEF:!8 :EH3 {tqv veoiv} )I2 712+EI2
:1E1:'M0BF3 efEF8, g3 $-=2+)! )I2 h''f2F2 0!7J)+E!3 :;2)F2.
$#+52,2 )+ -(E :15*+3 7D+5E13 #1)1#)+B2!2)+3 $AM:;)M012 +<:,2)+36 O01
+i*!+2 #1@ $';W!+2, )1%)1 &:!'+B:!+2, O01 *> !j)+ +i*!+2 !j)'
$';W!+2, )1%)1 7=E!+2.
__________
tqv veoiv delevi, apo tev uvcpev = ao tev uvcpev

Humans have been deceived by the appearances like Homer, although he was
the wisest of all the Greeks. For he too was deceived by the children who told
him (a puzzle) while killing lice: all we have seen and grasped, we have lost,
and all we have neither seen nor grasped, we have gained.

<Against polymathy of philosophers and wise men>
21 (40)
Verbatim quotation
Diogenes Laertius, Vitae philosophorum IX 1
:!'.1DBM 2,!2 KP+82 !" *8*;0#+86 Y0B!*!2 -(E ^2 $*B*1A+ #1@ k.D1-,EM2
1l)B3 )+ m+2!7;2+; )+ #1@ h#1)15!2.

Much learning does not teach understanding, otherwise it would have taught
Hesiod and Pythagoras as well as Xenophanes and Hecataeus.

22 (129)
Verbatim quotation
Diogenes Laertius, Vitae philosophorum VIII 6
[The text of Diogenes Laertius c. 200 A.D.]
k.D1-,EM3 n2M0;EP!. U0)!EBM2 _0#M0+2 &2DEJ:F2 ;'80)1 :;2)F2 #1@
$#'+A;+2!3 )1/)13 )(3 0.--E17(3 $:!8f01)! S1.)!% 0!7BM2 :!'.1DBM2,
#1#!)+P2BM2.
Pythagoras, the son of Mnesarchus, practiced inquiry /= gathering information/
beyond all men and having selected these writings claimed as his own wisdom
/what was really/ much learning and con game.

[Reconstruction of Heraclitus' original text]
k.D1-,EM3 n2M0;EP!. U0)!EBM2 _0#M0+2 &2DEJ:F2 ;'80)1 :;2)F2 #1@
$:8'+A;+2!3 o11/)!. )(3 0.--E17(3 $:!8f01)! S1.)!% 0!7BM2
:!'.1DBM2, #1#!)+P2BM2.
__________
"%
caicucvo Tuuutou scripsi : ckcucvo tuutu Diog.

Pythagoras, the son of Mnesarchus, practiced inquiry beyond all men and,
having read the writings of Taautos /= Thot/, claimed as his own wisdom
/what was really/ much learning and con game.

23 (81)
Quotation
Philodemus, Rhetorica I coll. 57, 62 (I p. 351. 354 Sudhaus)
<k.D1-,E13> #!:B*F2 $0)@2 &EPM-,3.
__________
[Pythagoras is] a mastermind of swindles (or a chief of impostors).

24 (38)
Summary
Diogenes Laertius I, 23
ookc oc (scil. uq) kutu tivu apeto
uotpooqoui ... uptupc o' uutei kui Tpukcito kui qokpito.

According to some, Thales was the first astronomer ... this is testified by
Heraclitus and Democritus.

<Truth is hard to find >
25 (123)
Verbatim quotation
Themistius, Orationes 5, 69b; Proclus, In remp. II, p. 107,5 Kroll
7/083 #E/:)+0D18 78'+5.
The nature of things tends to be hidden.

26 (22)
Verbatim quotation
Clemens Alexandrinus, Stromata IV 4,2 (II 249, 23 St.)
PE.0H2 up !U *8Nf+2!8 -X2 :!''\2 cE/00!.08 #1@ +pEB0#!.082 c'B-!2.
The gold-seekers dig up a lot of earth and find just a little bit /of gold/.

<The wisdom of Apollo: harmony and identity of opposites >

27 (93)
Verbatim quotation
"&
Plutarchus, De Pythiae oraculis, 404 D
4 C21A, !q )H 12)+5,2 $0)8 )H $2 r+'7!53, !j)+ '=-+8 !j)+ #E/:)+8 &''(
0M1B2+8.
The lord whose oracle is in Delphi neither speaks directly, nor conceals, but
gives signs.

28 (48)
Verbatim quotation
Etymologicum Magnum, s.v. io
)I8 !l2 ),AF8 ]2!1 WB!3, KE-!2 *> D;21)!3.
__________
ouv Et. M. : oc Tzetzes || tei ... toei Et.M., Tzetzes, Schol. in Il. : to io to
cv vou io, to oc cpov 0uvuto Eustath. in Il. I,49, acc. Bywater

The name of the bow is life, its work is death.

29 (51)
Verbatim quotation
Hippolytus, Refutatio omnium haeresium, IX 9,2; cf. Plato, Symposium, 187
AB; idem, Soph. 242 DE; Plutarchus, De tranquillitate animi 473 D; idem, De
Iside 369 FD; idem, De animae procreatione in Timaeo 1026 A; Porphyrius, De
antro 29.
!" A.28T082 O#F3 *817+E,+2!2 SF.)I8 4!'!-=+8, <[>26 :1'B2)E!:!3
sE!2BM O#F0:+E ),A!. #1@ '/EM3.
__________
ooocci Hippol. : oucpctui Plato || auivtpoao Hippol., Plut. : auivtovo
Plato, Porphyr. || ooocci cv Diels, Herakleitos : ooocciv Parisinus :
ooocci DK alii || upoviq kooou Plut.

They do not understand how the one, being at variance with itself is in
perfect agreement /with itself/: a contrary conjunction (harmony) like the
one of the bow and the lyre.

30 (54)
Verbatim quotation
Hippolytus, Refutatio omnium haeresium, IX 9, 5
sE!2BM &712\3 712+EX3 #E+B))F2.
"'
The invisible conjunction (harmony) is stronger /-superior/ than the visible
one.

<The universality of war and strife. Polemics against Homer's pacifism>

31 (80)
Verbatim quotation
Origenes, Contra Celsum,VI 42 (II 111, 11 Koetschau)
+<*=<218> PE\ )H2 :,'+!2 $,2)1 A.2H2 #1@ *B#M2 KE82 #1@ -82,+21 :;2)1
#1)' KE82 #1@ PE+J+21.
__________
ciocvui pq Schleiermacher, acc. Bywater, Walzer, Kirk, Marcovich, Kahn,
Conche : ci oc A (Vaticanus graecus 386) : ciocvui oc pq DK || pccvu A,
acc. Kahn, Conche : pcv Diels, alii.

One should know that war is really common, that strife is the right way of
things /-justice/, and that all things are generated by strife and by means of
loan /from their opposites/.

32 (53)
Verbatim quotation
Hippolytus, Refutatio IX 9, 4
k,'+!3 :;2)F2 >2 :1)fE $0)8, :;2)F2 *> W108'+/3, #1@ )!Q3 >2 D+!Q3
K*+8A+ )!Q3 *> &2DEJ:!.3, )!Q3 >2 *!/'!.3 $:!BM0+ )!Q3 *> $'+.D=E!.3.
Polemos (War) is the father and king of all beings: some of them he
appoints gods, others humans, and some of them he turns into slaves, others
sets free.

33 (52)
Verbatim quotation
Hippolytus, Refutatio IX, 9, 4 (p. 344, 13 Marc.)
1<L2 :153 $0)8 :1BNF2, :+00+/F26 :18*H3 Z W108'MBM.

Time is a child playing pessoi, kingdom belongs to the child!

34 (8)
Aristoteles, Ethica Nicomachea, IX,1. 1155 b 4
(a) )H &2)BA!.2 0.7=E!2 Verbatim quotation
(b) kui ck tev oiucpovtev kuiotqv upoviuv Paraphrase
(c) #1@ :;2)1 #1)' KE82 -B2+0D18 Quotation
"(

And Heraclitus says:
(a) the adverse is beneficial,
(b) and from conflcting (opposites) consists the most beautiful harmony
(c) and all things are generated by strife.

35 (A 22 )
Paraphrase
Aristoteles, Ethica Eudemia. H 1. 1235a 25
o oc tu cvuvtiu iu kui T. caitii tei aoiqouvti e cpi ck tc 0cev kui
uv0paev uaooito [ 107] ou up v civui upoviuv q vto oco kui
upco ouoc tu eiu vcu 0qco kui ppcvo cvuvtiev vtev.
Others hold that opposites are friendly, and Heraclitus rebukes Homer who
said let the strife vanish from among gods and men!: in his opinion there
would be no harmony without high and low notes, and no living beings without
male and female sex, which are opposite to each other.

36
(a) Plutarchus, De Iside 370 D (= 28 b3 Ma).
kui tov cv qpov +"P,+2!2 K# )+ D+I2 KE82 K# )? &2DEJ:F2 &:!'=0D18
'12D;2+82 qoi (Tpukcito) )X8 :;2)F2 -+2=0+8 #1)1EJ+2!2, ck uq kui
uvtiau0ciu tqv cvcoiv covtev...

And Homer, in Heraclitus words, while praying might the strife vanish
from among gods and men does not realize that in fact he is cursing the
generation of all beings, since they are born from strugle and antipathy.

(b) Scholia A in Iliadem XVIII 107 (= 28 b 5 Marc)
Tpukcito tqv tev vtev uoiv kut cpiv ouvcotuvui voiev cctui
qpov, ouuoiv kooou ookev uutov cco0ui.
Heraclitus who believes that the nature of things is constructed according to
strife, reproaches Homer because in his opinion Homer prays for the collapse of
the world.

(c) Simplicius, In categorias, p. 412,22 Kalbfleisch (= 28 b 6 Marc)
ou ouepqoouoi oc ooi tuvuvtiu upu c0cvto, o tc oi kui Tpukcitcioi
ci up to ctcpov tev cvuvtiev caicici, ooito v auvtu uuvio0cvtu. io kui
")
cctui tei qpei Tpukcito ciaovti e cpi ck tc 0cev ck tuv0paev
uaooito oiqoco0ui up qoi auvtu.

But with this will not agree those who posit the opposites as principles of things,
among others the Heracliteans. In their view, if one of the opposites will be
gone, all things will vanish and disappear. For this reason Heraclitus reproaches
Homer who said might the strife perish from among gods and men!. He says
that in this case everything will perish.

II. COSMOS

< Cosmos as a whole. The law of measures (periodical regularity).
The divine Fire>

37 (30 )
Verbatim quotation
Clemens Alexandrinus, Stromata V, 104, 2 (II, p. 369 St.)
#,0!2 ),2*+, )H2 1")H2 s:;2)F2, !j)+ )83 D+I2 !j)+ &2DEJ:F2 $:!BM0+2,
&''' t2 &+@ #1@ K0)82 #1@ K0)18 :%E &+BNF!2, s:),+2!2 =)E1 #1@
&:!0W+22/+2!2 =)E1.
__________
kooov tovoc (sine tov uutov uauvtev) Simplicius, Plutarchus : kooov tov
uutov uauvtev Clemens, acc. Kahn: kooov tovoc, tov uutov uauvtev
Bywater, fere omnes

This cosmos, the same for all beings, no god and no man has ever made, but
it always was, it is and it will be everliving fire, kindling up by measured
periods and going out by measured periods.

38 (124)
Theophrastus, Metaphysica, 15 p. 16 Ross-Fobes
oov kukcvo oocicv v ci o cv o oupuvo kui ckuotu tev cpev
auvtcv tuci kui oei kui opu kui ouvucoi kui acpioooi, cv oc tu
upu q0cv toiotov, u u0:+E 01EH3 +<#X8 #+P.=2F2 4 #;''80)!3,
qoiv pukcito, #,0!3.

"*
__________
kukcvo Bergk : kukcvo codd.|| oupo scripsi : oup codd. : oupu Diels, acc.
Marcovich : oepo Usener : oupov Bernays

It would also seem absurd if the whole Universe and all its parts, everything is
arranged in certain order, ratio, forms, powers and periods, whereas in the frist
principles there is nothing of the kind, but, in Heraclitus words,
the most beautiful cosmos /would be/ like a heap of rubbish dispersed at
random.

39 (cf. 64)
Verbatim quotation + paraphrase
Hippolytus, Refutatio omnium haeresium, IX 10, 7 (p. 347, 32 Marc.)
cci oc kui 7E,28!2 toto +v218 )H :%E kui tq oioikqoce tev ev utiov.
Heraclitus says that this fire is intelligent and is responsible for the
administration of all things.

40 (64)
Verbatim quotation
);*+ :;2)1 !<1#BN+8 #+E1.2,3, toutcoti kutcu0uvci, kcpuuvov to ap cev
to uiviov.
__________
tuoc Boeder ap. Guthrie I, 471 n., acc. West : tu oc P, acc. Diels-Kranz

This Universe is governed by Thunderbolt
... by Thunderbolt he means the eternal fire.

< The cosmic cycle. The war of elements. The calendar of the Great year>

41 (65)
Verbatim quotation

kuc oc uuto PEM0!0/2M2 #1@ #,E!26
pqooouvq oc cotiv q oiukooqoi kut' uutov, q oc ckaupeoi kopo.

He calls it (= fire) Poverty and Abundance. Poverty in his usage means
diakosmesis (= current world arrangement), and Abundance means ekpyrosis
(= world conflagration).
#+

42 (90)

Verbatim quotation + paraphrase of context
Plutarchus, De E apud Delphos 8; p. 388E
...tqv tu u oiukoooouv upqv...e up ckcivqv
auuttououv ck cv uutq tov kooov, ck oc to kooou auiv uutqv
uaotccv :.E,3 )+ &2)1+BW+)18 :;2)1 #1@ :%E s:;2)F2 O#F0:+E PE.0!%
PEf1)1 #1@ PEM;)F2 PE.0,2,
ote kt.
__________
auuttououv Wilamowitz : uuttououv codd. || uvtuoiqtui :
uvtucictui cett., acc.Bywater : uvtuoiq tu Diels, Herakleitos 1901, DK
fere omnium consensu || puoov scripsi : puoo codd.

the principle that creates /- sets in order/ the Universe just as it by loan
and mortgage now produces from itself the cosmos, now from the cosmos again
itself, and obtains by exchange all things for /the price/ of fire and fire for
/the price/ of all things as if property /=mortgage/ for gold /=money/ and
gold /=money/ for property /=mortgage/, so etc.

42A
Verbatim quotation
Stobaeus, Anthol. 1.10.7 (I, 120, 89 Wachmusth)
Tpukcitou
$# :.EH3 -(E {tu} :;2)1 #1@ +<3 :%E :;2)1 )+'+.)T8.

__________
{tu} delevi || auvtu up ck aupo coti kui Schuster

All things are born from fire and into fire they die, too.

43 (67)
Verbatim quotation
(a) 4 D+H3 Z=EM +"7E,2M, P+8L2 D=E!3, :,'+!3 +<Ef2M, #,E!3
PEM0!0/2M {tuvuvtiu auvtu oto o vo}
#"
(b) &''!8!%)18 *> O#F0:+E 4#,)12 0.8-X8 D.J1082, c2!;N+)18 #1D'
Z*!2\2 S#;0)!..
__________
43 (a) cupovq Miller : cupuv0q P || pqooouvq scripsi conl. fr. 41 L (B 65) :
io Hippol., edd.
43 (b) verba uoiotui oc Heraclito abrogavit Frnkel Wege 238 n.3 ut
unvollstndig, ungenau und unlogish|| keoacp okotuv Hippol., acc. Kahn :
keoacp <ap> Diels, acc. Walzer, Marcovich, Conche alii : ke uqp Zeller,
ZN I,833, n. 2 : keoacp <cuiov> Frnkel TAPA 69 (1938) 234 sq. = Wege
244 n. 4 : <oivo> post 0uuoiv Bergk : <0ueu> 0uuoiv Bernays
Ges.Abh. I,78, acc. Bywater : <0uutu> 0uuoiv Mullach fr. 86.

(a) God is day night, winter summer, war peace, abundance -
poverty
{all opoosites, this is the meaning}
(b) he changes appearance like fire which when it becomes mixed with
incenses - is called (by various) names according to the smell of each of
them.

43A (7)

Paraphrase (interpretation) of fr. 43(b)
Aristoteles, De sensu, 5. 443 a 23
ci auvtu tu vtu kuavo cvoito, vc v oiuvocv.

If all things would turn into smoke, nostrils would discern them.

44 (31)
Verbatim quotation
Clemens Alexandrinus, Stromata V, 104, 3 (p. II, 396 St.)
:.EH3 )E!:1@ :EI)!2 D;'1001, D1';00M3 *> )H >2
w80. -X, )H *> w80. :EM0)fE.
__________
tpoaui Clem. : tpoau Euseb.

Turns of Fire are first Sea, and turns of the Sea are half Earth, half Wind
/=Air/.

44A
##
Reconstruction on the ground of Clement's summary
Clemens Alexandrinus, ibidem.
ooie kui acpi tev ev otoiciev tu uutu, i.e.
<0uuooq tpoaui apetov apqotqp, apqotqpo oc to cv iou ap, to oc
iou 0uuoou.
apqotqpo tpoaui apetov q, q oc to cv iou 0uuoou, to oc iou ap.
q tpoaui apetov ap, aupo oc to cv iou apqotqp, to oc iou 0uuoou>

The same he says about the other elements, i.e.:

Turns of Sea are first Wind, and turns of Wind are half Fire, half Sea.
Turns of Wind are first Earth, and turns of Earth are half Sea, half Fire.
Turns of Earth are first Fire, and turns of Fire are half Wind, half Sea.

45 (31)
Verbatim quotation
Clemens Alexandrinus, Stromata, V, 104, 5 (II, 396 St.); cf. Eusebius, PE XIII
13, 31 (II, 209, 67 St.)
D;'1001 *81P=+)18 #1@ +)E=+)18 +<3 )H2 1")H2 ',-!2, 4#!5!3 :E,0D+2 t2 G
-+2=0D18 -X.
__________
0uuoou oiucctui Clem., Euseb.: <q> 0uuoou oiucctui add. Burnet EGPh
135 n. 2 conl. D.L. IX, 9 tqv qv co0ui || apoo0cv v cvco0ui q DK, acc.
Sthlin, Marcovich alii : apetov v cvco0ui q Clem. : apoo0cv v
cvco0ui Euseb. : apetov v { cvco0ui q} Cherniss

The Sea is dispersed and replenishes herself* exactly to the same measure
as was before it became Earth.
-----------
* literally: measures out for herself /in borrowing/.

45 A
Reconstruction on the ground of Clement's summary
Clemens Alexandrinus, ibidem
ooie kui acpi tev ev otoiciev tu uutu, i.e.
<q oiucctui kui ctpcctui c tov uutov oov okoo apoo0cv v cvco0ui
0uuoou>
<ap oiucctui kui ctpcctui c tov uutov oov okoo apoo0cv v cvco0ui
apqotqp.>
<apqotqp oiucctui kui ctpcctui c tov uutov oov okoo apoo0cv v
cvco0ui ap>

#$
[The same he says about the other elements i.e.]:
The Earth is dispersed and replenished to the same measure as was before it
became Sea.
Fire is dispersed and replenished to the same measure as was before it became
Wind.
Wind is dispersed and replenished to the same measure as was before it became
Fire.

45B (A 14a)
Paraphrase
Scholia ad Nicandrum, Alexipharmaca, 172a. 174a. p. 8586 Geymonat
172a utcuciv <oc> ooucuciv, aokco0ui. e 0ov <up> cci ti uvcoi
0uuoou kui ap ooucuci, kui 0uuoou cv ocoaoci vqev, ap oc q.
<toto oc kui cvckputq kui Tpukcito couoi >. <e> utcuciv
ooucuciv utcvc up o oooi ti oc ooucuci q 0uuoou kui to ap
uvcoi, <kutu 0cov voov oqovoti>, <> kui cvckputq cpqkcv.

The word atmeuein means to be slave, to be subordinated, since atmenes
means slaves. That the sea and the fire are enslaved by the winds, obeying the
divine law, was stated by Heraclitus and Menekrates.

174a. ap cv ucieov < to cv ap to ucieov> kui to uuvctov oep ctpcoc
to upcotu <oovci> to uvcou . uuvctov oc to aouutov <>.
ckti0co0ui ouv ouctui oiu toutev <kui> Tpukcito ti auvtu cvuvtiu
uqoi coti kut uutov.

46 (126)
Verbatim quotation
Tzetzes, Scholia ad Exegesin in Iliadem, p. 126 Hermann
b.PE( D=E+)18, D+E( b/P+)18, p-E( 1"1B2+)18, #1E71'=1 2!)BN+)18.
_____________________
upu 0cpu pu kupucu codex V : upov 0cpov pov
kupucov cett., Hermann

What is cold becomes warm, what is hot becomes cool, what is wet dries up,
what is desiccated becomes moistened.

47 (76)
Non-verbal quotations
(a) Plutarchus, De E apud Delphos 18. P. 392C
aupo 0uvuto ucpi cvcoi, kui ucpo 0uvuto outi cvcoi.
#%
The death of fire is the birth of air, and the death of air is the birth of water.

(b) Marcus Antoninus, Adsemet ipsum, IV, 46 (I, p.68 Farquharson)
q 0uvuto oep cvco0ui, kui outo 0uvuto ucpu cvco0ui, kui ucpo ap,
kui cauiv.

The death of earth is the birth of water, the death of water is the birth of air, the
death of air is the birth of fire, and vice versa.

(c) Maximus Tyrius, Dissertatio 41, 145r (p. 334, 146 Trapp)
qi ap tov q 0uvutov kui uqp qi tov aupo 0uvutov oep qi tov ucpo
0uvutov, q tov outo.

Fire lives at the price of earths death, and air lives at the price if fires death,
water lives at the price airs death and earth at the price of waters death.

<Universality of change. The road up and down (The law of pendulum). Fate >

48 (A 6 DK; 135 Co)
Quotation + paraphrase
Plato, Cratylus, 402a
Acci aou Tpukcito ti
(a) :;2)1 PFE+5 kui ouocv cvci
(b) kui aotuo oqi uacikuev tu vtu cci e oi c tov uutov aotuov ouk
v cuiq.

Heraclitus says somewhere that
(a) all things are moving and nothing stands still

(b) and assimilating all existent things to the flux of river he says that you
cannot step in twice into the same river.

48A
Verbatim quotation
K:+*!2 !"*=2.

Nothing is steadfast.
(a) Lucian., Vit. Auct. 14 {Tpukcito} ti K:+*!2 !"*=2, utu auvtu
ve kute acpiepcovtu kui uciocvu
#&
(b) Arist., De caelo 298b32 auvtu ivco0ui uoi kui cv, civui oc auie
ou0cv
(c) = fr. 48 (a) ouocv cvci
(d) Gregor. Naz. Carmina I, sect. 2. Nr. 14 (PG 37, p. 757 sq.)
K:+*!2 !"*=2 cec oo 0ocpo aotuoo
uicv cacpocvo, otuo ouocv cev.

49 (A 6 )
Doxographical paraphrases
(a) Arist., De caelo 298b32
O oc tu cv u auvtu ivco0ui uoi kui cv, civui oc auie ou0cv, cv oc ti
ovov aocvciv, c o tutu auvtu ctuoqutico0ui acukcv acp coikuoi
ouco0ui cciv oi tc aooi kui Tpukcito o Tcoio.

Others claim that that all things are becoming and flow, and that nothing is
lasting, but only one (substance) remains unchanged, out of which all these (i.e.
changing elements) are produced by its transformation (or reshaping). This is,
as it seems, the meaning of what Heraclitus the Ephesian states, among many
others.

(b
1
) [Plutarchus] De Placitis philosophorum I, 23, 7 (p.96 Lachenaud)
Tpukcito pciuv cv kui otuoiv ck tev ev uvqipci coti up toto tev
vckpev kivqoiv ouoiov cv to uoioi, 0uptqv oc to 0upto.
Heraclitus eliminated rest from all things, for, in his opinion, this is the
property of the dead. On the contrary, he assigned motion to all things: eternal to
eternal, mortal to mortal.

(b
2
) Stob. I,19,4 Tpukcito pciuv cv kui otuoiv ck tev ev uvqipci
kivqoiv oc to aoi uacoioou.

50 (60)
Verbatim quotation
4*H3 C2F #;)F B1 #1@ V.)f.

The road up and down* is one and the same.
-----------
*or to and fro.

51
#'
Verbatim quotation
(epc oc auvtu 0cu kui uv0paivu) C2F #1@ #;)F &+8W,+21...

(All things divine and human) change up and down alternating
Parapahrases with verbatim quotations:
(a) [Hippocr.] De victu1,5; 128,12 J.-B. : Xepc oc auvtu kui 0cu kui
uv0paivu ve kui kute uciocvu ( scil. qcpq kui cupovq, io, ocqvq,
ap, oep)
(b) Lucian. Vit. auct. 14 ve kute acpiepcovtu kui uciocvu cv tp to
uievo auioip.
(c) Philo Alexandrinus, De aeternitate mundi, 109111 (vol. 6, p. 106 Cohn) =
fr. 33 d 2 = 66 b Marc.
ku0uacp up u ctqoioi epui kukov uciouoiv uqu uvtiaupuococvui
apo tu cviuutev ouocaotc qovtev acpiooou, {ci} tov uutov tpoaov
uvti0c* kui tu otoicu to kooou tu ci qu ctuou, to
aupuoootutov. 0vpokciv ookovtu u0uvutictui ooicuovtu uci kui tqv
uutqv ooov ve kui kute ouvce uciovtu. q cv ouv apoouvtq ooo uao
q pctui tqkocvq up ci oep {ctu}uuvci tqv ctuoqv, to o'
oep cutiocvov ci ucpu, o o' uqp catuvocvo ci ap q oc kutuvtq
uao kcuq, ouviovto cv aupo kutu tqv ocoiv ci ucpu, ouviovto o'
oaotc ouv0ioito ci oep ucpo, outo oc {tqv aoqv uvuuoiv} kutu tqv
ci qv aukvoucvou ctuoqv. cu kui o Tpukcito cv oi qoi upoi
0uvuto oep cvco0ui, outi 0uvuto qv cvco0uiuqv up oiocvo civui
to avcu tqv cv ucpo tccutqv cvcoiv outo, tqv oc outo q auiv
cvcoiv uivittctui, 0uvutov ou tqv ci auv uvuipcoiv ovouev, uu tqv ci
ctcpov otoicov ctuoqv.
__________
*uvti0c (= cvuvtioopoc) scripsi : ti0qoi codd., delevit Cohn : acpi0couoi
Diels : acpi0cci Cumont

(The 4 seasons and the 4 elements of the cosmos) in their mutual
transformations while seemingly dying immortalize themselves running the
dolichos race and constantly changing the same route up and down etc.

51A
Doxographical paraphrase
(d) Stobaeus, Anthologium I. 1. 29b (I, 35, 78 Wachmusth)
#(
Tpukcito to acpiooikov ap uoiov [scil. civui 0cov], cupcvqv oc oov ck
tq cvuvtioopoiu oqioupov tev vtev.
According to Heraclitus, god is the periodical eternal fire, and fate
(heimarmene) is the rational principle (logos) that creates all things by means of
running into opposite directions.

52 (cf. 84 ab)
Verbatim quotation
Plotinus, Enneades IV, 8 [6], 1, 8
cv up Tpukcito &!8W;3 )+ &21-#1B13 ti0ccvo ck tev cvuvtiev,
ooov tc ve kute ciaev kui ctuuov uvuauuctui
Heraclitus ... positing fateful changes to the contrary and having spoken about
the road up and down, and it rests in changing...

53 (137)
Verbatim quotation
Stob.I,5,15 (I, p. 78 Wachsmuth) = Diels, DG 322
Tpukcito auvtu oc ku0cupcvqv, tqv ouutqv aupciv kui uvukqv.
puci ov K0)8 -(E +U1E=21 <:;2)1> :;2)F3
__________
cupcvu F (Farnesinus, Bibl. Nat. III D15) : cupcvq P (Parisinus 2129) ||
<auvtu> auvte lacunam supplevi

Heraclitus holds that all events occur according to Fate (heimarmene) which is
identical with necessity (ananke). And indeed, he writes:
Everything is predestinated by fate absolutely...

< The cycles of day and night. The seasons. The Sun.>

54 (C 1 DK)
Imitation
[Hippocrates], De victu, I, 5
epc oc auvtu kui 0cu kui uv0paivu ve kui kute uciocvu. Tcpq kui
cupovq cai to qkiotov kui cuiotov e kui tp ocqvp to qkiotov kui to
cuiotov, aupo cooo kui outo, io cai to ukpotutov kui puututov,
auvtu tuutu kui ou tuutu. 4uo qvi, okoto 7iop, uo 7iop, okoto qvi
#)
All things, both divine and human, are moving (on the route) up and down
alternatingly. Day and night (change) up to the maximum and mimum
(duration), and in the same way the moon (changes) between the maximum and
minimum, the (alternative) advance of fire and water, the sun (changes) to the
broadest and shortest, all things are the same and not the same. Light for Zeus is
darkness for Hades, light for Hades is darkness for Zeus

55 (120)
Verbatim quotation
Strabo, I,1,6
x!%3 #1@ S0:=E13 )=E1)1 Z yE#)!3 #1@ &2)B!2 )X3 z{E#)!. !lE!3 1<DEB!.
r8,3.

The turning posts of the Dawn and the Sunset* are the constellation of
Bear** and at the opposite end the limit of the bright Zeus.***
---------------
* the equinoxes ** i.e. vernal equinox, the time of the culmination of Arktos
*** bright Zeus = clear sky = (period of) good weather, its end being the
autumnal equinox

56

Verbatim quotation (a), quotations (b, c, d)
(a) Papyrus Derveni, col. IV, 510
Cf. A. Bernabe, Poetae Epici Graeci, Pars II, Fasc. 3, Berolini et Novi Eboraci,
2007, p. 188 191
kutu [pc]u Tpuk[c]ito c[tu0ccvo] 5
tu koivu kui[voto]c tu o[i]u oacp kcu [cpo]oei cev [... 6
w'8!3 [#,0]!. #1); 7/082 &2DEF:[M]|!. +lE!3 :!*H3 [$L2 7
)!Q[3 !jE!.]3 !"P p:+EW;''F26 +< -;[E )8 !j]E!.3 $[!8#,)13] 8
p]:[+EW1'+]5, }E82/+3 282 $A+.Ef0!.08, rB#M3 $:B#!.E!8. 9
[ote oc cq vu acp]uto aoqi k[ui uouq tov oov]. 10
__________
5 [pc]u et c[tu0ccvo] Lebedev || 6 kui[voto]c Lebedev : [cpo]oei
Sider || 7 [koo]ou et [cev Lebedev ||
8 opou] et c[oikotu] Tsantsanoglou || 9 ]a[cpuc] Tsantsanoglou || 10
[ote oc cq vu et k[ui uouq tov oov] Lebedev

Following Orpheus Heraclitus changes common names and making innovations
introduces peculiar expressions of his own. Speaking similarly to the author of
#*
hieros logos, he says: the Sun rules the cosmos accorfing to the natural order,
being one mans foot in width and not transgressing the limits. For if he does
transgress the appropriate limits, Erinyes, the ministers of Justice will find him
out. He said so in order to make his speech obscure and based on hyperbaton
(b) (3 DK; 57 Ma; 23 Co)
[Plutarchus] De Placitis philosophorum II, 21, 3 (acpi cc0ou qiou); cf. Stob.
I,25. Tpukcito cupo aooo uv0peaciou.

(On the size of the sun) Heraclitus: width of a mans foot.

(c) (94 DK; 52 Ma; 44 Ka; 49 Co)
Plutarchus, De exilio, 604A +io up ou acpqoctui ctpu ci oc q,
Tpivuc iv ikq caikoupoi ccupqoouoiv.

Ths Sun will not overstep appropriate measures, otherwise Erinyes, the
ministers of Justice, will find him out.

(d) Plutarchus, De Iside, 370D (52 a2 Marc.)
io up ou acpqoctui to apooqkovtu pou, qoiv o Tpukcito ci oc
q, Ke0u iv ikq caikoupou ccupqociv.

The Sun will not overstep the appointed limits, says Heraclietus, otherwise the
Spinners, the ministers of Justice will find him out.

57 (100)
Plutarchus, Platonicae Quaestiones 8, 4 p. 1007 D
ote ouv uvukuiuv apo tov oupuvov cev ouaokqv kui ouvupoqv o
povo ou uae coti kivqoi, u' eoacp cpqtui kivqoi cv tuci ctpov
couop kui acputu kui acpiooou ~2 4 w'8!3 caiotutq ev kui 0#!:H3 4EBN+82
#1@ WE1W+/+82 #1@ &21*+8#2/218 #1@ &2171B2+82 +)1W!'(3 #1@ uE13 1
:;2)1 7=E!.08 ku0' Tpukcitov ou uuev ouoc ikpev uu tev ciotev
kui kupietutev t( qcovi kui apt 0c( ivctui ouvcpo.
$+
So, in this way, the time has a necessary connection with and attachment to
the heaven, and is not just a motion, but, as it has been said, a regular motion
characterized by measure, limits and cycles, of which the Sun being a
Sentinell and Umpire appointed to delimit, to allot prizes, to proclaim /the
winners in the agon/ and bring to light the changes and seasons that produce
everything according to Heraclitus, turns out to be not a weak or small, but the
greatest and most important assistant of the supreme god.

58 (6)
Paraphrase or quotation
Aristot., Meteor. II,2. 355 a 14
io vco c' qcpqi cotiv.

The Sun is new* everyday.
----------------
*or young.

59
Reconstruction
<4 w'8!3 C:)+)18 #1@ &:!0W=22.)18>

The Sun kindles up and goes out [scil. by measured periods,
ctpu].

Plato, Resp.VI. 498a
o kui uatocvoi cipukiu vtu apo oc to qpu ckto oq tivev oiev
uaoocvvuvtui ao ov to Tpukcitciou qiou, oov uu0i ouk
cuatovtui.

<The Moon and its phases>
60
Quotation (Heraclitus?)

The Oxyrhynchus Papyri, vol. LIII, ed. W.W. Haslam, London, 1986; # 3710
Commentary on Odyssey XX, col. ii, 4347

$"
(a) Tpukcito 0.28,2)F2 )I2 M2I2 Z=E13 $A [O])!. 71B2+)18
:E!)=EM2 2!.+2[B]M2 *+.)=EM2 C''!)?$';00!213 +)1W;''+)18 C''!)+
:'+%213

ibidem, col. iii, 711
(b) +53 )E[8)15!3] 7182,+2!3 S##18*[+]#;)M8 :100='M2!3 71B2+)18 $2
Z=E183 )+001E+0#1B*+#1, &:!'8:;2+8 )H2 p:,+)E!2 $2 Z=EM808 8-.

(a) Heraclitus: At the convergence of the months from the moment it
becomes visible on the day before, the new moon day or the second day the
moon accomplishes her transformations now in fewer days, now in more
(b) When the moon first appears on the third day, it becomes visible as full
moon on the sixteenth. It wanes the remaining time (of the month) during 13
days.

<Other stars>
61 (A 1)
Doxography + quotation
Diogenes Laertius, Vitae philosophorum IX, 9 (p. 637, 18 Marc.)
ivco0ui oc uvu0uiuoci uao tc q kui 0uuttq, d cv uapu kui
ku0upu, d oc okotcivu. uco0ui oc to cv ap ao tev uapev, to oc
pov ao tev tcpev. to oc acpicov oaoov cotiv ou oqo civui cvtoi cv
uutei 0#;713 cacotpucvu kutu koov apo q, cv ui u0poiocvu tu
uapu uvu0uiuoci uaotccv ou, d civui tu otpu. (10) uapotutqv
oc civui tqv to qiou ou kui 0cpotutqv. tu cv up u otpu acov
uacciv uao q kui oiu toto qttov uaciv kui 0uaciv, tqv oc ocqvqv
apoociotcpuv ououv q oiu to ku0upo cpco0ui toaou.

(According to Heraclitus) exhalations occur both from the earth and from the
sea, the former are bright and pure, the latter dark. The fire is nourished by the
bright exhalations, the wet element from the dark ones. He does not explain the
nature of the heavenly vault, but in his view there are some bowls in it turned
towards us with their concave side. The bright exhalations are gathered in these
and produce flames which are the stars. The brightest and the hottest flame is
that of the Sun. The other stars are father distant from the earth and therefore
produce less heat and shine, whereas the moon is closer to earth and is moving
in the place which is not pure.

the bowls
$#

<Living beings>
62 (11)
[Aristoteles] De mundo 6 p. 401a 8
tev tc ev tu tc piu kui cpu, tu tc cv ucpi kui cai q kui cv outi
ookocvu, ivctui kui ukuci kui 0cipctui to to 0co aci0ocvu 0coo
:T2 -(E SE:+)H2 :'M-X8 2=+)18, e qoiv Tpukcito.
__________
aqqi Stob., acc. Bywater, DK, Marcovich, Kahn alii : tqv qv codd., acc.
Conche.

(Not only the elements and the stars), but also animals both wild and tame,
including those who feed in the air, on earth and in the water, all of them are
born, attain mature age and perish obeying the laws of the god, for, as Heraclitus
says,
every earthen creature is driven to pasture by the blow.

<Time. The Great Year>
63 (A13)
Doxography
(a) Censorinus, De die natali 18.11 (p. 43, 9 Sallmann) est praterea annus
quem Aristoteles maximum potius quam magnum apellat, quem solis et lunae
vagarumque quinque stellarum orbes conficiunt, cum ad idem signum, ubi
quondam simul fuerunt, una referuntur. cuius anni hiemps summa est
kutukuoo, quam nostri diluvionem vocant, aetas autem ckaupeoi, quod est
mundi incendium; nam his alternis temporibus mundus tum exignescere tum
exaquescere videtur. hunc Aristarchus putavit esse annorum vertentium
IICCCCLXXXIIII, Aretes Dyrrhachinus VDLII, Heraclitus et Linus XDCCC
etc.

This year is called by some heliakos, and by others as gods year (11)
Aristarchus estimated its duration at 2484 solar years Heraclitus and Linus at
108000.

(b) Stobaeus, Anthologium, 1. 8. 42c (I, 108, 12 Wachsmuth); Ps.-Plutarchus,
Placita philosophorum, 892C
Tpukcito ck upiev oktukioiiev cviuutev qiukev (scil. tov cuv
cviuutov civui).
$$
___________
cviuutev om. P

Heraclitus holds the the Great year (Megas Eniautos) conststs of 18000 solar
years.

64 (126a)
Verbatim quotation
Anatolius Alexandrinus, De decade, p. 36 Heiberg
#1)( ',-!2 *> ~E!3 0.W;''+)18 SW*!;08 #1)( 0+'f2M2, *818E+5)18 *>
#1)( )(3 yE#)!.3, &D12;)!. n2fM3 0M+BF.
__________
epo (= cviuuto) scripsi : epiev cod. Monac. : epcev Diels-Kranz || oouoi
cod. : oou Diels-Kranz

According to rational principle the year is composed (=reckoned) by
hebdomads in accordance with the moon, and is divided /into halves/ by
/the rising of/ the Bears *, the double signs of immortal Memory.
-----------
* i.e. by the vernal Equinox, cf. fr. 55.

65 (103)

Verbatim quotation
Porphyrius, Quaest. Homer. ad Iliad.XIV 200 (p.190,6 Schrader)
A.2H2 -(E &EP\ #1@ :=E13 $:@ #/#'!. {acpicpciu}.
___________
cai kukou acpicpciu Porphyrius, acc. DK, Conche : {acpicpciu} Walzer,
Kirk, Marcovich : Heraclito verba c. k. a. abrogavit Wilamowitz.

In the circle the beginng and the end coincide.

III. MAN. THE SOUL. LIFE AND DEATH

<The nature of the soul. Exhalation. The rivers>
66 (45)
Verbatim quotation
Diogenes Laertius, Vitae philosophorum, IX. 7
$%
b.PX3 :+BE1)1 <L2 !"# ^2 $A+/E!8!, :T012 $:8:!E+.,+2!3 4*,26 !R)F
W1DQ2 ',-!2 KP+8.

You will never find out the limits of the soul, whichever road you travel: so
enormous is its measure /-volume/.

67 (12)
Verbatim quotations
Arius Didymus ap. Eusebium, P. E. XV 20 (D. 471, 1)
qvev tqv uqv cci uio0qtikqv uvu0uiuoiv, ku0uacp Tpukcito
ouocvo up cuvioui, ti
u b.P1@ &21D.8J+218 2!)+E1@ &+@ -B2!2)18, (fr. 67 a)
ckuocv uutu to aotuo cev ote
:!)1!508 )!5082 1")!5082 <*@3> $W1B2!.082 [)+E1 #1@ [)+E1 R*1)1
$:8EE+5 (fr. 67 b)
kui b.P1@ *> &:H )I2 p-EI2 &21D.8I2)18. (fr. 67 c)
__________
votcpui scripsi : vocpui codd. : vcupui Meerwald, acc. Marcovich || <oi> addidi

Zeno holds that the soul is an exhalation endowed with sense-perception, like
Heraclitus. The latter, intending to make clear that
Souls being evaporated wet are always becoming (fr. 67 a),
assimilated them to rivers, saying:
As we <twice> step into the same rivers, each time we are washed by the
afflux of different waters (fr. 67b)
and again:
Souls are evaporated from liquids (]p. 67 c)

68 (91)
Paraphrases
Plutarchus, De E apud Delphos 18. 392 B
(a) aotuei up ouk cotiv cqvui oi tei uutei ku0' Tpukcitov
(b) ouoc 0vqtq ouoiu oi uo0ui ku0cq <tq uutq> u'
(c) outqti kui tuci ctuoq okiovqoi kui auiv ouvuci
(d) (ov oc ouoc auiv ouo' otcpov, u' u ouviotutui kui uaociaci)
(e) kui apoocioi kui acioi.
___________
ku0cq scripsi : ku0civ codd.

$&
According to Heraclitus,
(a) it is impossible to step twice into the same river,
(b) or to touch twice the same mortal being at succession,
(c), because of the quickness and rapidness of change it scatters and gathers,
(d) or rather neither again nor afterwards, but just at the same moment it takes
shape and disappears
(e) and it approaches us and runs away.

69 (36)
Verbatim quotation
Clemens Alexandrinus, Stromata VI 17, 2 (II 435, 25 St.)
b.PX8082 D;21)!3 R*FE -+2=0D18, R*1)8 *> D;21)!3 -X2 -+2=0D18, $# -X3 *>
R*FE -B2+)18, $A R*1)!3 *> b.Pf.
For the souls it is death to become water, for the water it is death to
become earth, and from the earth water comes out, and from the water
soul .

69A (A 15)
Aristoteles, De anima A 2. 405 a 24:
kui Tpukcito oc tqv upqv civui qoi uqv, cacp tqv uvu0uiuoiv, c q
tuu ouviotqoiv.
Heraclitus, too (like Diogenes), identifies the first principle of all things with the
soul inasmuch as (he conceives the first principle) as exhalation, out of which all
other things are composed.

(b) [Aristoteles] Problemata 908 a 30 aotcpov,
eoacp tivc tev qpukcitiovtev uoiv ti uvu0uitui,
eoacp cv t( , kui cv t( outi, citu auiv u0cv ouviotutui ckc cv
pov, cvtu0u oc oupov, q ck tq tpoq uvu0uiuoi, c o ccvcto utq
ouivucvq, aoic tqv ooqv;
[Problem: why after eating garlick the urine smells, but this is not the case
with other foods]. Is it because, as some followers of Heraclitus maintain,
exhalation occurs in the human body, just as it occurs in the Universe, and then
after cooling it is condensated there [=in the cosmos] as water [=rain], and here
[=in the body] as urine, so that the exhalation from food reproduces the smell of
the food, with which it became mixed [in the human body]?

(c) [Aristoteles] Problemata 934 b 34
$'
oio kui uoi tivc tev qpukcitiovtev ck cv to aotiou qpuivocvou kui
aqvucvou i0ou ivco0ui kui qv, ck oc tq 0uuttq tov iov
uvu0uio0ui.

And therefore some of the followers of Heraclitus maintain that from the
sweet water, when it becomes dry and solidifies, stones and earth are generated,
whereas from the sea the Sun is being exhaled /daily/.

69B (67a)
Paraphrase
Hisdosus Scholasticus, De anima mundi Plat., ad Chalcidius, Plat. Tim., 34 B s.,
cod. Par. Lat. 8624 (s. XIIXIII), f. 17v, v. 18 sq.
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. Sicut 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.
___________
persectione cod. teste Conche : perfectione corr. Diels

[Preceding context: some philosophers locate the world soul in the center of
the cosmos, others in the sun regarding it as the heart of the world. Just as the
soul from its seat in the heart emits vivifying forces /vires/ and animates all parts
of the body], in the same way the vivifying heat coming from the sun gives life
to all living beings. Agreeing with this view Heraclitus gives an excellent
comparison of the spider with the soul, and of the spider net with the human
body. Just as the spider, he says, staying in the middle of the net, senses as soon
as a fly breaks some thread of his net and runs in a hurry there as if feeling pain
from the rupture of the thread, in the same way the soul of man, when some part
of his body is injured, hurries there as if not bearing the injury of the body with
which it is connected firmly and in a proportional way.

69 (A 15 DK)
Paraphrase
Macrobius, Comm. in somnium Scipionis, 1.14.19
Heraclitus physicus scintillam stellaris essentiae (scil. animam esse dixit)
Heraclitus, the philosopher of nature, said that the soul is a spark of stellar
substance.
$(

70 (77)
Verbatim quotation
Numenius fr. 30 (p. 81) De Places ap. Porphyr. De antro nympharum, 10
kui Tpukcitov b.PX808 7;218 )=Eb82 G D;21)!2 p-EX808
-+2=0D18. tcpiv oc civui uutu tqv ci cvcoiv ateoiv. uuo oc uvui qv
q tov ckcivev 0uvutov kui qv ckcivu tov qctcpov 0uvutov.
___________
0uvutov cj. Diels, acc. Marcovich, Conche : q 0uvutov codd., acc. Kahn, del.
Schuster

Heraclitus said that for the souls it is pleasure or death, to become moist.
By pleasure he means their fall into generation [= incarnation in mortal body].
On another occasion he said that we live at the expense of their [i.e. of the souls]
death, while they live at the expense of our death.

71 (A 19)
Paraphrases
(a) Plutarchus, De defectu oraculorum, 11. 415 E
o cv qvtev uvuivokovtc [ap. Hesiod. fr. 304 Merk.-West] ctq
tpiukovtu aoiooi tqv cvcuv ku0' Tpukcitov, cv ei povei cvvevtu aupcci
tov c uto ccvvqcvov o cvvqou.
Those who read [in Hesiod fr. 304] men of mature age, following
Heraclitus define human generation (genea) as 30 years: this is the time in
which the begetter has the begotten by him begetting.

(b) Philo Alexandrinus, Quaestiones in Genesin, II 5, (p. 84 Petit)
ouvutov cv tpiukootei ctci tov v0peaov auaaov cvco0ui, qv cv acpi tqv
tcoocpcokuiockuctq qikiuv, cv qi oacipci, to oc oaupcv cviuuto cvocvov
auiv acvtckuiockutei ctci to oiov uutei cvvv.
It is possible for a man to become grandfather at the age of 30. He becomes
mature at the age of 14, when he produces semen, the offspring sown by him is
born a year later and again in the 15
th
year he begets an offspring similar to
himself.

(c) Censorinus, De die natali 17.2
saeculum est spatium vitae humanae longissimum partu et morte definitum.
quare qui annos triginta saeculum putarunt multum videntur errasse. hoc enim
tempus genean vocari Heraclitus auctor est, quia orbis aetatis in eo sit
$)
spatio; orbem autem vocat aetatis, dum natura ab sementi humana ad
sementim revertitur.
Age (saeculum) is the longest duration of human life defined by birth and
death. For this reason those who have defined age as 30 years seem to have
committed a serious mistake. Heraclitus was the first to call this period of time
generation (genea), because it comprises the circle of life. And circle of
life, in his opinion, is the period of time in which human nature completes a
cycle from semen to semen.

(d) [Plutarchus] De placitis philosophorum, V, 23 (p.184 Lachenaud)
(aotc kui ae pctui o v0peao tq tcciotqto)
Tpukcito kui o teikoi pco0ui to uv0paou tq tcciotqto acpi tqv
ocutcpuv oouou, acpi qv o oacputiko kivctui oppo tu up ocvopu
pctui totc tcciotqto, tuv pqtui cvvv tu oacputu, utcq o' coti kui
epu kui kupau vtu tccio ouv totc v0peao.

Heraclitus and the Stoics maintain that humans reach completion (of their
nature) around the second hebdomad, when the sperm starts to be produced. For
the trees attain completion at the time when they start to produce semina, but
remain incomplete when they are not mature and do not produce fruits. By the
same token, man also attains completion at this moment.

72 (125)
Verbatim quotation
Theophrastus, De vertigine, 9; p. 192 Sharples.
#1@ 4 #.#+J2 *8B0)1)18 <\> #82!/+2!3
_____________
oiiotutui A Aldina, acc. Sharples : otutui Mackenzie || <q> addidit Bernays
conl. Alex. Aphrod. Problem. iv.42 cuv q ti tuputtqi , acc. Diels-Kranz,
Marcovich, Kahn, Conche : kivoucvo codd., acc. Sharples

And the barley-drink (kykeon), too, disintegrates when it is not agitated.

<The Dry and the wet soul>
73 (118)
Verbatim quotation
Stobaeus, Anthologium III,17,42 (v.III, p.505,8 Hense)
1jM b.P\ 0!7F);)M #1@ &EB0)M.
__________
$*
uq uq Trincavelli ad Stob. III 5,8; Stephanus, Poes. Phil., p. 139 ap.
Bernays, p. 30, adn. : uuq qpq uq codd.
The dry soul is the wisest and the most excellent.

74 (117)
Verbatim quotation
Stobaeus, Anthologium III, 5, 7 (vol. III, p. 257 Hense)
&2\E 4#,)12 +D.0DX8, C-+)18 p:H :18*H3 &2fW!. 071'',+2!3, !"# $:1|F2
O#M W1B2+8, p-E\2 )\2 b.P\2 KPF2.
When a man becomes drunk, he is conducted < back home > by immature
boy; he stumbles and he does not understand where he goes, for he has a
wet soul.

74A (71)
Paraphrase
Marcus Antoninus, IV, 46
cvqo0ui oc kui to caiuv0uvocvou qi q ooo ci.
Also remember /the saying of Heraclitus/ about the man who forgets
where the road leads.

<Life and death. Awakening and sleep>
75 (26)
Verbatim quotation
Clemens Alexandrinus, Stromata IV,141,2 (v.II, p.310, Sthlin)
C2DEF:!3 {$2} +"7E,2M 7;!36 :)+)18 SI8!3 {&:!D12L2} &:!0W+0D+@3
cbB13. NI2 *> :)+)18, )+D2+I)!3, +l)+ {&:!0W+0D+@3 ]b+83} $-EM-!EL3
:)+)18, +R*!2)!3.
___________
v0peao {cv} cupovq uo scripsi, cf. o 0co qcpq cupovq (fr. 43a),
ouuic ouu ou ouu (fr. 106) etc.|| eio scripsi : uutei codd. ||
{uao0uvv} delevit Wilamowitz || oiu scripsi : ci codd. (ex iu) || cutc
scripsi : coev codd. || {uaooco0ci ci} delevit Wilamowitz

Man is night-and-light: he kindles up in the morning after he had
extinguished in the evening. And he kindles up as alive after he has died
just as he kindles up as awake when he sleeps.

75A
Paraphrase
%+
(a) Sextus Empiricus, Adversus mathematicos VII. 130
vacp ouv tpoaov o v0pukc aqoiuouvtc tei aupi kut' uoieoiv oiuaupoi
ivovtui, epio0cvtc oc ocvvuvtui, ote kui q caicve0cou to qctcpoi
ouoiv uao to acpicovto opu kutu cv tov epioov ocoov oo
ivctui, kutu oc tqv oiu tev aciotev aopev ouuoiv ooiocioq tei ei
ku0iotutui.
Just as ambers brought closer to the fire undergo qualitative change and become
ignited, but separated from fire go out, so the portion of the atmosphere that
dwells in exile in our bodies, after separation /from the atmosphere/ becomes
almost deprived of reason, but thanks to the union with it through numerous
channels becomes homogeneous with the Whole.
(b) [Hippocr.], De victu 1. 29; 146,1116 Joly-Byl reminiscence
Ei oc ti uaiotc uqv q apooioco0ui up, uopev c v0puku,
kckuucvou apo <q> kckuucvou apoouev, ioupo apo uo0cvcu,
tpoqv uutooi oioo, oiov to oeu auvtc aupuoqoovtui kui ou oiuoqo
ctcpo to tcpou, u' cv okoi outi eaupcovtui, toiotov oq to av
cotui okotuv o' uvuoeoi tqv aupououv tpoqv, oiukpivovtui c to
oqov toto kui uv0peaivq uq auoci.
If someone disbelieves that a soul can mix with another soul, let him look at
ambers bringing the ignited ones closer to the not ignited, strong to weak, giving
them food: all ambers will form s single body, and no amber will be distinct
from another one etc.

(c) Aristophanes, Nubes 96 = Hippon 38 A 2 DK (reminiscence from
Heraclitus?)
cvtu0' cvoikoo' vopc o tov oupuvov
covtc uvuaci0ouoiv e cotiv avicu,
kotiv acpi q oto, qc o' v0pukc.
Here dwell the men who speaking about the heaven persuade /their disciples/
that it is a brazier that encircles us inside itself whereas we are ambers.

76 (88)
Paraphrase
Plutarchus, Consolatio ad Apollonium, 10. 106E
tuuto t' cvi ev kui tc0vqko kui [to] cpqopo kui ku0coov kui vcov kui
qpuiov tuoc up ctuacoovtu ckcvu coti kukcvu auiv ctuacoovtu tutu.

One and the same thing is in us the living and the dead, the waking and the
sleeping, the young and the old. For those conditions* after a sudden change
%"
turn into these**, and these in turn, after a /reverse/ sudden change again
become those.

-----------------

*i.e. living, waking, young ** i.e. dead, sleeping, old

77 (21)
Verbatim quotation
Clemens Alexandrinus, Stromata III,21,1 (v. II, p. 205 Sthlin)
D;21),3 $0)82 4#,01 $-+ED=2)+3 4E=!+2, 4#,01 *> +R*!2)+3 WB!3.
__________
io scripsi : avo codd. : aup Marcovich

Death is what we see awake, and what we see asleep is life.

<Pessimism. Life is suffering, death is relief>

78 (20)
Verbatim quotation
Clemens Alexandrinus, Stromata III,14,1 (v.II, p.201, St.)
-+2,+2!8 NJ+82 $D='!.08 ,E!.3 )' KP+82 {ov oc uvuauuco0ui} #1@
:15*13 #1)1'+B:!.08 ,E!.3 -+2=0D18.
__________
ov oc uvuauuco0ui Clem., acc. DK, Conche : {ov oc uvuauuco0ui}
Schleiermacher, Walzer, Kirk, Marcovich alii.
Once born for life they are prone to /premature/ death {or rather to take a
rest} and they leave behind children so that /new/ death may be born.

79 (84b)
Verbatim quotation

Plotinus, IV,8, [6],1,8
#;1),3 $0)8 )!53 1")!53 !PD+52 #1@ CEP+0D18.

It is fatigue for the same to toil an to start again

%#

80 (84a)
Verbatim quotation
Ibidem.
+)1W;''o2 &21:1/+)18

it takes a rest while changing

81
Quotation
Plotinus, IV,8 [6] 5,5
Ouoq Taookcou uq uao to 0co kui auvq... ouoq Tpukcitou
&2;:1.'1 $2 7.-X8.
Neither the Empedoclean exile from god and wandering... nor Heraclitus
relief in escape.*
-----------
* or in exile.

IV. ETHOS. GOOD AND EVIL. ARETE
<Divine and human knowledge. Relativity of juman values.>\

82 (78 DK; 90 Ma; 55 Ka; 17 Co)
Verbatim quotation
Celsus apud Origen. Contra Celsum VI 12 (p. 208 Borret)
tD!3 &2DEJ:+8!2 >2 !"# KP+8 -2J13, D+5!2 *> KP+8.
__________
0o up Celsus

Human character does not possess wisdom of judgement, but the divine
does.

83 (79)
Verbatim quotation
Celsus apud Origen. Contra Celsum VI 12 (p. 208 Borret)
&2\E 2f:8!3 _#!.0+ :EH3 *1B!2!3 O#F0:+E :153 :EH3 &2*E,3.

Man is a speechless baby from gods point of view, just as a child from the
point of view of a man.

%$

84 (83)
Paraphrase
Plato, Hippias maior 289 A
uv0paev o ootuto apo 0cov ai0qko uvctui kui ooiui kui kuci kui
to oi aoiv.
The wisest of humans will look like a monkey compared to god both in
wisdom and beauty, and in all the rest.

85 (70)
Quotation
Jamblichus, de anima (Stob. Ecl. II 1, 16)
Tpukcito :1B*F2 &D/E1)1 vcvoikcv civui tu uv0paivu
oououtu.

Heraclitus regarded human beliefs as childish toys.

86 (102)
Paraphrase
Scholia Graeca in Homeri Iliadem, ad librum , 4 (I, 1969, p. 445 Erbse) =
Porphyrius, Questiones Homericae ad Iliadem, fasc. I 1880, p. 69 H.Schrader
tei cv 0cei kuu auvtu kui uu0u kui oikuiu, v0peaoi oc d cv
oiku aciquoiv d oc oikuiu.

For god all things are beautiful, good and just. But humans conceive some
things as unjust and some as just.

<Ruling over ones passions>

87 (110 )
Verbatim quotation
Stob., III,1,176 (III, p.129 Hense)
&2DEJ:!83 -B2+0D18 4#,01 D='!.082 !"# C+82!2
It is not better for the humans if what they desire will be fulfilled.

88 (111)
Verbatim quotation
Stob. III, 1, 177 (III, a. 129 Hense)
%%
2!%0!3 p-8+BM2 $:!BM0+2 Z*Q #1@ &-1D,2, '8H3 #,E!2, #;1)!3 &2;:1.082.
Disease makes health something pleasurable and good, hunger satiety,
fatigue relief.
89 (85)
Verbatim quotation
Jamblichus, Protrepticus, 21,8
D.I8 ;P+0D18 P1'+:,26 O )8 -(E ^2 PEf8NM8 -B-2+0D18, b.PX3 2=+)18.
____________
up v 0cqi, uq evctui Plut. Cor. 22.2 | up v 0cqi om. Arist. EE
1223 b 22.
It is hard to fight with ones heart, for whatever it is in want of attaining, it
pays with ones life.

<Relativity of pleasure. Proofs from zoology>
<Monkeys>
90 (82)
Paraphrase
Plato, Hippias Major, 289 a
ai0qkev o kuioto uiopo uv0paev cvci ouuciv.
The most beautiful of all monkeys is ugly compared with the human race.

<Donkeys>

91 (9)
Aristot., Ethic. Nicom., X, 5. 1176 a 7
tcpu up aaou qoovq kui kuvo kui uv0paou, ku0uacp Tpukcito qoiv
]2!.3 0/E1) ^2 S'=0D18 T''!2 G PE.0,26 oiov up puoo tpoq voi.
The pleasure (hedone) of a horse is different from that of a dog or a human: as
Heraclitus, says
Donkeys would choose straw rather than gold,
since food is more pleasurable for donkeys than gold.

<Oxen>
92 (4)
Paraphrase
Albertus Magnus, De vegetab., VI,401
%&
Heraclitus dixit quod si felicitas esset in delectationibus corporis, boves felices
diceremus cum inveniant orobum ad comedendum.
Heraclitus saud that if happiness consisted in the pleasures of the body, we
would consider happy the oxen when the find bitter vetch on the pasture.

<Swines>
93 (13)
Verbatim quotations
(a) (B 37 DK; 36c1 Ma) Columella, VIII, 4, 4
si modo credimus Ephesio Heraclito qui ait sues caeno... lavari
Heraclitus said that swines wash themselves in the mud.

(b) (13 DK; 36 d 1 Ma) Athenaeus, V,178 F
W!EW,EF8 P1BE+82 ku0' Tpukcitov.
to enjoy mud

(c) (13 DK; 36 a 1 Ma) Clemens Alex., Stromata, I,2,2
R+3 W!EW,EF8 w*!2)18 T''!2 G #1D1EI8 R*1)8.
Swines enjoy mud more that pure water.

<Birds>
94 (37)
Quotation
Columella, VIII, 4, 4
...Heraclito qui ait ...cohortales aves pulvere lavari.
Heraclitus said that birds wash themselves in the dust.

<Fishes>
95 (61)
Verbatim quotation
Hippol., Ref.IX,10,5
D;'1001 R*FE #1D1EJ)1)!2 #1@ 81EJ)1)!2, <PD/08 >2 :,)8!2 #1@
0F)fE8!2, &2DEJ:!83 *> C:!)!2 #1@ c'=DE8!2.
%'
The sea is the purest and the dirtiest water: for fish it is drinkable and
healthy, for humans undrinkable and poisonous.

< The ethical ideal: self-knowledge and happiness>

96 (119)
Verbatim quotation
Stobaeus IV, 40, 23
Tpukcito cq e tD!3 &2DEJ:F8 *1BF2.

Mans moral character is his fortune.

97 (101)
Verbatim quotation
Plutarchus, Adversus Colotem, 20. 1118 C
$*8NM0;M2 $+F.),2.
I explored myself.
98
Paraphrase
Plutarchus, Adversus Colotem, 1118C
Kui tev cv co puutev 0ciotutov cookci to ve0i ouutov.

[Plutarch]: Of all the Delphic inscriptions Heraclitus regarded as most divine
the dictum Know thyself.

99 (116)
Verbatim quotation
Stobaeus III , 5, 6
&2DEJ:!808 :T08 =)+0)8 -82J0#+82 SF.)!Q3 #1@ 0F7E!2+52.
It befalls all humans to know themselves and to be self-restrained.

100 (112)
Vebatim quotations
Stobaeus III, 1, 178
(a) 0F7E!2+52 &E+)\ +-B0)M
%(
kui
(b) 0!7BM &'MD=1 '=-+82 #1@ :!8+52 #1)( 7/082 $:1|!2)13.
and
(a) Self-restraint is the greatest of all virtues
and
(b) Wisdom is to tell the truth and to act according to nature, with
understanding.

101 (A 21)
Ethical doxography
Clemens Alexandrinus, Stromata II,130, 2 (vol. II, 184, 6 St.)
vuuopuv cv up tov Kuocviov tqv 0cepiuv uvui to iou tco civui
kui tqv uao tuutq ccu0cpiuv couoiv, Tpukcitov tc tov Tcoiov tqv
cuupcotqoiv.
[Heraclitus defined the final goal of life as] contentedness.

<Heroic ethics of eternal glory fr. 102105>
102 (29)
Verbatim quotation
Clemens Alex. Stromata V,59,1 (II 366, 11) cf. IV 50 (II 271, 17)
1UE+%2)18 -(E 92 &2)B1 :;2)F2 !U CE80)!8, #'=!3 &=21!2 D2M)I26 !U *>
:!''!@ #+#,EM2)18 O#F0:+E #)f2+1.
__________
cv uvtiu auvtev Bernays Ges.Abh. I, 32, Bywater : cvuvtiu auvtev L
keoacp Bernays coll. Strom. IV, 50, 2 : ae L

The noblest of men chose one thing instead of everything else: the eternal
glory among mortals. But most are saturated like cattle.

103 (24)
Verbatim quotation
Clemens Alex., Stromata IV, 16, 1 (II, 255, 30 St.)
&EM7;)!.3 D+!@ )8I08 #18 C2DEF:!8
Those fallen in battle are glorified by gods and men.

104 (136)
Quotation
Scholia Arr. ad Epictetum, IV, 7, 27, p. 422 Schenkl (1916)
Tpukcitou b.P1@ &EM|71)!8 #1D1EJ)+E18 G $2@ 2!/0!83.
%)
The souls of the fallen in battle are more pure than of those who died from
diseases.

105 (25)

Verbatim quotation
Clemens Alex., Stromata IV, 49, 3 (II, 271, 3 St.)
,E!8 -(E =N!2+3 =N!213 !BE13 '1-P;2!.08.
Greater deaths are awarded with greater fates.

V/1. POLIS: THE WORLD OF CRAFTS AND ARTS.

< All men in their deeds (erga) in the realm of crafts unconsciousely follow
the divine (cosmic) law of measure and the harmony of the opposites. Craft
(tcvq) imitates nature (uoi): fr. 106 - 124>

106 (10)

Verbatim quotation + paraphtrase of context
[Aristoteles] De mundo 5. 396 b 725
Kuitoi c ti c0uuuoc ae aotc, ck tev cvuvtiev upev ouvcotqke o
kooo, ce oc qpev tc kui pev, upev tc kui 0cpev, ou auui
oic0uptui kui uaoecv, e kv ci aoiv tivc 0uuuoicv, ae oiucvci
ouvcotqkuu ck tev cvuvtietutev c0vev, acvqtev ce kui | aouoiev, vcev
cpovtev, uo0cvev ioupev, aovqpev pqotev. voooi oc ti tot' v
aoitikq oovoiu to 0uuuoitutov, ce oc to ck aoev iuv kui ooiuv
c uvooiev uaotccv oiu0coiv aoococvqv aouv kui uoiv kui tcvqv
1
.
Aoe oc tev cvuvtiev q uoi ictui kui ck toutev uaotcc to ouevov,
ouk ck tev ooiev, eoacp ucci to ppcv ouvquc apo to 0qu kui ou
kutcpov apo to oouov, kui tqv aptqv oovoiuv oiu tev cvuvtiev
oqvqcv, ou oiu tev ooiev. oikc oc kui q tcvq tqv uoiv ioucvq toto
aoicv. epuiu cv up cukev tc kui cuvev, epev tc kui cpu0pev,
peutev ckcpuoucvq uoci tu cikovu to apoqoucvoi uactccoc
ouvou, ouoikq oc oc u kui upc, ukpou tc kui puc,
0oou iuou cv oiuopoi evu iuv uactccocv upoviuv, puutikq
oc ck evqcvtev kui uvev puutev kpoiv aoiqoucvq tqv qv tcvqv
ua' uutev ouvcotqouto. Tuuto oc toto v kui to aupu t( okotciv( cocvov
Tpukcit

.'';b8+3
2
!l'1
3
{#1@}
4
!"P !l'1,
%*
0.7+E,+2!2 *817+E,+2!2,
0.2*!2 *8*!26
$# :;2)F2 92,{#1@}
5
$A S2H3 :;2)1.
Ote ouv kui tqv tev ev ouotuoiv, oupuvo ce kui q to tc ouauvto
kooou, oiu tq tev cvuvtietutev kpuoce upev iu oickooqocv upoviu
qpov up p(, 0cpov oc up(, upc tc koov icv kt.
__________
(1) tcvqv scripsi : tuqv codd. || (2) ouuic Lp (Lipsiensis 16), acc.
Lorimer, Kirk, Marcovich, Kahn, Graham alii : ouqic P (Vat. 1339) :
ouqci v.l. R 233 : ouqi Par. 2494 : ouuci c Stob. I, 270
Wachsmuth : ouvuic A
pc
(Parisinus 1102), C (Laurentianus 97, 14) E (Vat.
Urbin. 125 ) cett. (vide app. crit. ap. Lorimer, p. 76 et Marcovich EF, p. 70), acc.
Diels, Herakleitos
1
, DK, Walzer, Conche alii || (3) ouu ... ouu BTW, Ald, Vat.
1314 acc. : ou ... ou EF : ouu ... ou AH : u kui ou u P, Amb
174, Bern., Vind. 8 cett. , acc. Diels-Kranz, Marcovich, Kahn, Conche alii. ||
(4) kui del. Zeller || (5) kui om. F Fl2
Someone once expressed his wonder how on earth is it possible that the cosmos
which consists from opposite principles I mean from wet and dry, cold and hot
has not already perished. In the same way one might express his wonder about
the polis: how can it survive while consisting from radically opposite groups, I
mean from poor and rich, young and old, weak and strong, rogue and decent?
They ignore that that's exactly the most wonderful ability of the civil
concordance (politike homonoia), I mean ability to create one from many and
similar from dissimilar disposition that accommodates any nature and any art
(tekhne).
It seems that nature strives after opposites and from them creates what is
concordant, not from the similar. For example, she brought together male and
female, not creatures of the same sex, and created the first concordance by
joining together the opposites, not the similars. It seems that the art (tekhne)
imitating nature (physis) does the same. For example, the art of painting, having
mixed together the natures of the black and white, yellow and red colors, created
pictures that are concordant with the originals. Music, in turn, having mixed
together high and low, long and short sounds, created a harmony in different
voices. The art of grammar, producing fusion of voiced (=vowels) and unvoiced
(=consonants) letters, constructed from
them the whole tekhne. That's exactly the meaning of the saying of Heraclitus
the Obscure:
Syllables: voiced and unvoiced /letters/,
matching conflicting,
consonant dissonant,
&+
from all /elements/ one, from one all.
In the same way and the construction of all things, I mean of the Heaven and
Earth, as well as of the whole cosmos, was set in oredr by the single Harmony
from completely opposite priciples: mixing hot with cold, heavy with light etc.

106{
Plutarchus, De tranquillitate animi, 473f 474a (p. 119 Dumortier
Defradas)
oc o' eoacp cv aivuki peutev cv tp up tev apuutev tu uapu kui
uiopu apouovtu uaokpuatciv tu oku0peau kui aicciv. cucui up ouk
coti auvtuauoiv ouo' uauuqvui auivtpoao up upoviq kooou,
keoacp upq kui toou | kui tev uv0peaivev ku0upov ouocv ouo' uic.
u' eoacp cv ouoikp upc 0ooi kui oc, cv oc puutikp
evqcvtu kui evu puutu, ouoiko oc kui puutiko ou o 0utcpu
ouocpuivev kui aocuev u' o aoi pqo0ui kui civuvui apo to oikcov
caiotucvo, ote kui tev apuutev uvtiotoiiu covtev, caci kutu tov
Eupiaioqv,
ouk v cvoito epi co0u kui kuku,
u' coti ti oukpuoi, eot' cciv kue

In ones soul, like in a picture, one should bring forward bright and cheerful
colors while concealing and supressing the gloomy. To wipe them out
completely and to get rid of them is impossible, since

reversible is the harmony of the cosmos like that of the lyre and the
bow,

and nothing human is pure and unmixed. But just as in music there are low and
high notes, and in the art of grammar the vowels and the consonant letters, and
the expert in music and grammar is not the one who dislikes and avoids some /of
the opposite elements/, but the one who knows how to use and to combine all of
them, since things /in human life/ stand in opposition to each other. According
to Euripides,
It is impossibe to separate good and evil, but there is a /proporional/ mixture of
them, and thats fine.

106B
Adaptation & summary of Heraclitus' teaching
Philo Alex., Quis rerum divinarum heres, 207214 (p. 268269 Harl)
[207]
&"
iouu ouv q acpi tq ci ou toq o cpo oo kui apo tqv tev
cvuvtiev caiotqqv ci uokev ti tu tqutu
1
c0qkcv uvtiapooeau
uqoi (Gen. 15, 10). t( up vti auv0 ou cv koo ocoov cvuvtiu civui
acukcv, upktcov oc uao tev aptev [208] 0cpov cvuvtiov up( kui qpov
p( kui koov upc kui okoto eti kui v qcp, kui cv oupuv( cv q
uauvq tp acauvqcvp op, kutu oc tov ucpu ui0piu vcoci, vqvciu
avcuuoi, 0cpci civ, cupi ctoaepovt( cv up uv0c, t( oc 0ivci tu
{o} cciu, auiv outo to uk t( aikp( kui q q otcpu tp ovi.
[209] kui tu oc cvuvtiu apoatu, outu uoutu, cuu uu, oiku
ou, 0vqtu u0uvutu, uio0qtu voqtu, kutuqatu ukutuqatu, otoicu
uaotccoutu, upq tccutq, cvcoi 0opu, eq 0uvuto, vooo ciu, cukov
cuv, ociu cuvuu, oikuioouvq uoikiu, povqoi upoouvq, uvopciu ociiu,
oepoouvq ukouoiu, upctq kukiu, kui tu tq tcpu auvtu coq to tq
tcpu cocoi aoi [210] auiv puutikq upuutiu, ouoikq uouoiu,
auiociu uauiocuoiu, ouvoe tcvq utcviu, kui tu cv tu tcvui, evqcvtu
otoicu kui evu, oc kui upc 0ooi, cu0cui kui acpicpc puui
[211] kui cv oi kui uto ovu oviu, aoutoku oiotoku, (otoku
otoku, uukciu ootpukoocpu, piu cpu, ovetiku ucuu [212] kui
auiv acviu aoto, oou uooiu, ouocvciu cucvciu, cvociu acpiouoiu,
aoco cipqvq, voo uvoiu, cuuu uuu, uaoviu aovo, vcotq qpu,
uouvuiu ouvui, uo0cvciu q. kui ti oc tu ku0 ckuotov uvucco0ui
uacpipuu kui uacput vtu t( aq0ci; [213] aukue ouv o tev tq uoce
pqvc puutev
2
, tq upiu kui ucctqoiu qev uuvev oiktov
kuotot uove
3
uvuoiouokci, ku0u kui |vv, tqv uvtiapooeaov kuotev
0coiv ou ookqpev, uu tqutev aupovtev | cv up to c uov tev
cvuvtiev, o tq0cvto vpiu tu cvuvtiu.

Philo Alexandrinus, Quis rerum divinarum heres, 207-213:

Having taught us the lesson of equal division the Scripture leads us on to the
knowledge of opposites, by telling us that " He placed the sections facing
opposite each other " (Gen. xv. 10). For in truth we may take it that everything
in the world is by nature opposite to something else.
(a) [Cosmos. Elements] Let us begin with what comes first. Hot is opposite to
cold, dry to wet, light to heavy, darkness to light, night to day. In heaven we
have the course of the fixed stars opposite to the course of the planets, in the air
cloudless to cloudy, calm to wind, summer to winter, spring when earth's
growths bloom to autumn when they decay, again in water, sweet to bitter, and
in land, barren to fruitful
(b) [Living beings] And the other opposites are obvious: corporeal, incorporeal;
living, lifeless ; mortal, immortal; sensible, intelligible ; comprehensible,
incomprehensible ; elementary, completed ; beginning, end ; becoming,
&#
extinction ; life, death ; disease, health ; white, black ; right, left;
(c) [Ethics] justice, injustice ; prudence, folly ; courage, cowardice; continence,
incontinence; virtue, vice ; and all the species of virtue are opposite to all the
species of vice.
(d) [Polis. !"#$%&] Again we have the opposite conditions of the literary and the
illiterate, the cultured and the uncultured, the educated and the uneducated, and
in general the scientific and the unscientific, and in the subject matter of the arts
or sciences there are vocal sounds or vowels and non-vocal sounds or
consonants, high notes and low notes, straight lines and curved lines.
(e) [Zoology] In animals and plants there are barren and productive, prolific and
unprolific, viviparous and oviparous, soft-skinned and shell-skinned, wild and
tame, solitary and gregarious.
(f) [Polis 2: Laws] In another class there are poverty and riches ; eminence and
obscurity ; high birth and low birth; want and abundance ; war, peace ; law,
lawlessness ; gifted nature, ungifted nature ; labour, inaction ; youth, age ;
impotence, power ; weakness, strength.
(g) [Reading the Liber naturae. Diairesis of opposites] Why attempt to
ennumerate all and each of them, when their number is infinite and illimitable ?
How excellent then is this lesson, which the interpreter of Nature's letters
()X3 7/0+F3 SEM2+Q3 -E1;)F2) in his pity for our sluggishness and
carelessness lavishes on us always and everywhere, as he does in this passage,
that in every case it is not where things exist as wholes, but where they exist as
divisions or sections, that they must be " set facing opposite each other." For the
two opposites together form a single whole, by the division of which the
opposites are known. Is not this the truth which according to the Greeks
Heraclitus, whose greatness they celebrate so loudly, put in the fore front of his
philosophy and vaunted it as a new discovery ? Actually, as has been clearly
shewn, it was Moses who long ago discovered the truth that opposites are
formed from the same whole, to which they stand in the relation of sections or
divisions. (transl. Colson Whittaker with some alterations).

107 (75)
paraphrase + quotation
Marcus Antoninus, Ad semet ipsum, VI, 42
Huvtc ci cv uaotccou ouvcpocv, o cv cioote kui aupukoou0qtike,
o oc uvcaiotute, eoacp kui to ku0cuoovtu, oiui, o Tpukcito $E-;)13
civui cci kui ouvcpo tev cv t( koo ivocvev.
We all work together for the sake of the one final goal, some of us with
knowledge and attention, others without realizing it. It is in this sense, I think,
Heraclitus calls the sleepers workers and co-workers of the cosmic processes.
imitation
&$
[Hippocrates] De victu, 1, 11; p. 134, 2122
O oc v0peaoi ck tev uvcpev tu uuvcu okcatco0ui ouk
caiotuvtui tcvpoi up pccvoi ooipoiv uv0peaivp uoci ou
ivokouoiv. Ibidem 1,24 Ote cv u tcvui aoui tp uv0peaivp uoci
caikoivevcouoiv.
Humans do not know how to conceive things invisible on the ground of what is
visible: they use arts similar to human nature without realizing it. Ibidem,
1,24: And so, all human tekhnai have something in common with human nature.

<Manifestations of the divine law of the harmony of opposites in particular
crafts & arts>
<Grammatical art>
108
Verbatim quotation & paraphrases
(a) [Arist.] De mundo 396 b 21 = fr. 107
0.'';b8+3 !l'1 {#1@} !"P !l'1...
syllables: voiced and unvoiced letters

(b) = fr. 106A cv oc puutikp evqcvtu kui evu puutu kt.

(c) = 106B Philo, Quis rerum divinarum, 210 auiv puutikq upuutiu ...
kui tu cv tu tcvui, evqcvtu otoicu kui evu.

(d) [Hippocrates] De victu 1.23; p. 140, 1723 J.-B.
puutikq toiovoc oqutev ouv0coci, oqcu evq
uv0peaivq, ouvui tu aupoiocvu vqovcoui, tu aoiqtcu oqeoui. oi'
atu oqutev q veoi. tutu auvtu v0peao
oiuapqooctui kui o caiotucvo puutu kui o q caiotucvo.

This is the art of grammar: compositions of figures, signs of human voice, the
ability to remember the past and to show what is to be done. Through seven
figures is /attained/ knowledge. All this is performed by man, both by man who
knows letters and by the one who does not.
<Music>
109
Verbatim quotation & paraphrases
(a) [Arist.] De mundo 396 b 21 = 106 L
0.'';b8+3 ...0.7+E,+2!2 *817+E,+2!2, 0.2T8*!2 *8T8*!2...
syllables concordant discordant, consonant dissonant
(b) Aristoteles, Ethica Eudemia. H 1. 1235a 25
&%
o oc tu cvuvtiu iu ... ou up v civui upoviuv q vto oco kui upco ...
(c) Plutarchus, De tranquillitate animi, 473f474a (p. 119 Dumortier
Defradas) = fr. 106A L.
u' eoacp cv ouoikp upc 0ooi kui oc ...
(d) Philo, Quis rerum divinarum heres, 210 = fr. 106B ouoikq uouoiu kui
tu cv tu tcvui... oc kui upc 0ooi.
(e) [Hippocrates] De victu 1.18; p. 138, 1521 J.-B. imitation
upoviq ouvtuic ck tev uutev ou u uutui, ck to oco, ck to upco,
ovouti cv ooiev, 0o oc ou ooiev tu acotu oiuopu uiotu
ucpci, kui tu cuiotu oiuopu kiotu ucpci ci oc oiu auvtu aoiqoci
ti, ouk cvi tcpi kt.
Musical compositions from the same /notes/ not the same, from high and low,
similar by name, dissimilar by sound. What differs most, is in the best
concordance. But if one makes everything similar, there is no pleasure in it etc.

<Art of painting>
Paraphrases
110
(a) [Aristoteles] De mundo 396 b 12
epuiu cv up cukev tc kui cuvev, epev tc kui cpu0pev, peutev
ckcpuoucvq uoci tu cikovu to apoqoucvoi uactccoc ouvou
Tuuto oc toto v kui to aupu t( okotciv( cocvov Tpukcit kt. Cf. fr.
107.
It seems that the art (tekhne) imitating nature (physis) does the same. For
example, the art of painting, having mixed together the natures of the black and
white, yellow and red colors, created pictures that are concordant with the
originals.
(b) Plutarchus, De tranq. animi 473f = Heraclit. fr. 106A

(c) Philo, Quis rerum divinarum, 210 = Heraclit. fr. 106B kui tu cv tu
tcvui...cu0cui kui acpicpc puui.

<Medicine>
111 (58)
Hipplytus, Refutatio omnium haeresium, IX,10,3
&&
kui uu0ov kui kukov [scil. cv cotiv]. o ov <1)E!B, qoiv o Tpukcito,
)=2!2)+3, #1B!2)+3 :;2)M8, W1012BN!2)+3 #1#I3 )!Q3 &EEF0)!%2)13,
$:18)8I2)18 M*=2 CA8!2 80DH2 '1W;2+82 {:1E( )I2 &EEF0)!/2)F2},
)1")( $E-1N,+2!8, )( &-1D( #1@ )(3 c*/213.
_____________
kuiovtc auvtqi, interp. Diels H2 : auvtqi uouviovtc DK, Marcovich alii||
cauitievtui qocv iov P, acc. Marcovich, Kahn, Conche : cauitcovtui qocv
ioi em. Bernays, acc. DK || io0ov Wordsworth : io0ev P || tutu P || tu
uu0u P : tuutu cpuocvoi {tu uu0u} kui u voooi Wilamowitz (Hermes
1927 : 278) || tuutu Sauppe : tutu cod. || oouvu scripsi : vooou P
And good and evil [are the same]. For example, the doctors, in Heraclitus'
words, cutting, burning everywhere, badly torturing the ill, complaining
that they are underpaid, produce by their work the same: the good and
pains.
112
Quotation
$A $:!WEB13 1"PH2 :!8X018...
[we need a doctor capable of] making drought from inundation.
(a) Diogenes Laertius 9.3 acpitpuaci ci ocpov kutq0cv ci otu kui tev
iutpev uiviuteoe cauv0uvcto ci ouvuivto c caopiu uuov aoiqoui...
(b) Philsotrati Vita Apollonii 1.9
o cv up (Tpukcito) oco0ui cq to aoiqouvto c caopiu uuov...
(c) Ps. Heracliti Epist. VI, p. 329, 10 et 26 Taran
He c caopiu uuov aoiqtcov...

<Fullers>
113 (59)
Verbatim quotation
Hippolytus, Refutatio omnium haeresium IX,10,4
217=F2 < i:!. > 4*H3 +"D+51 #1@ 0#!'8\ {q to opuvou to kuoucvou
koiou cv tei vuciei acpiotpoq cu0cu kui okoiq ve up oo kui
kukei acpicpctui}, B1 $0)B, 7M0B, #1@ Z 1")f.
__________
vucev Dunker, Bywater, Zeller : pucev P, acc. Kirk 97, Guthrie : vuev
Marcovich, acc. Kahn : vuciei Bernays, Diels-Kranz, Conche alii || aou
supplevi || puciei P : vuciei Bernays fere omnium consensu || acpicpctui
Roeper : acpicctui P

&'
The way of <the press of> fullers is straight and crooked {the rotation of the
instrument in the fullers shop is straight and crooked, since it moves up and by
circles at the same time}, one and the same.

Imitation
cf. [Hippocrates] De victu I, 14
Kui o vucc teuto oiuapqooovtui, uktiouoi, koatouoiv, ckouoi,
uuivocvoi ioupotcpu aoicouoi, kcipovtc tu acpcovtu, kui
aupuackovtc, kuie aoicouoi tuutu auoci ev0peao.
And the fullers do the same: they kick, strike, drag, tearing apart /clothes/ make
them stronger the same suffers a man /from paidotribes/.

<Carpenters and builders>
114
Probably, quotation
(a) [Hippocrates] De victu 1. 6; p. 130, 2 5 J.-B.

:EB!.08 C2DEF:!8 A/'!26 4 >2 ['#+8, 4 *> D+5. )H *?1")H )!%)! :!8=!.086
cov oc aoicovtc acov aoicouoi. toiotov uoi uv0paou to cv e0c, to
oc ckci to cv oioeoi, to oc uuvci kui tei cv oioeoi, to oc uuvci
kui tei cv oioeoi toooutei acov, to oc uuvci toooutei cov.
Men are sawing wood: one draws, another pushes. They are doing the
same. Doing less, they do more. Something like this is the nature of man: one
pushes, another draws, one gives, another takes, and to whom it gives, from the
same it takes etc.

(b) [Hippocrates] De victu 1.7 ; p. 130, 25-26 J.-B. eoacp o tcktovc to uov
apiouoi, tpuaeoiv kui o cv ckci, o oc e0c, teuto aoicovtc kute oc
aicovtev ve cpaci kt.
__________
apiouoi, tpuaeoiv scripsi : tpuaeoiv 0 : apiouoi corr. 0
2
: apiouoi Fredrich,
acc. DK
Just as carpenters saw and pierce wood, and one draws, another pushes. They
are doing the same, and when they press down, it goes up etc.

(c) [Hippocrates] De victu 1.16 ; p. 138, 36 J.-B.
&(
Tcktovc apiovtc o cv e0c, o oc ckci teuto aoicovtc uotcpoi
tpuaeoiv, o cv ckci, o oc e0c aicovtev ve cpaci, to oc kute cie
aoicovtc acie aoicouoi. uoiv uv0paou icovtui. to avcu to cv ckci,
to oc e0c, teuto aoic kui uotcpe.
__________
tpuaeoiv e0c codd. : secl. Fredrich, acc. DK, Joly-Byl
Carpenters saw: one pushes, another draws, they both are doing the same. They
pierce /wood/: one draws, another pushes, when they press down, it goes up,
while the /opposite end/ goes down. Doing less they are doing more. They
imitate the nature of man: the breath now draws, now pushes, it does the the
same and both ways.

ierce /wood/: one draws, another pushes, when they press down, it goes up,
while the /opposite end/ goes down. Doing less they are doing more. They
imitate the nature of man: the breath now draws, now pushes, it does the the
same and both ways.

114A
Reminiscence?
(a) Alexander Aphrodisiensis ap. Elias in Aristotelis Categorias, p. 242, 1316
Busse
c cioiv uvtikcicvu oovtu qu. uu toto cv ocikvuoiv cuvopo
ti uvtikcicvu, kui tu uoocioq uu aupuociu uuvci, tivu ctu
uvti0coc tivo oci qu, d q ouvq0ciu uvtqpci kuc, o oc aoiqtq
uciovtu.
if there are opposites that save each other. Alexander proves that they are
opposites, and he takes as example the A-shaped logs, which save each other
due to a certain opposition. In common language they are called rafters, the
poet calls them crossing.

(b) Philoponus in Categorias, p. 104, 34 Busse uacikuouoi oc uutu (scil. tu
apo ti) kui to uvtcpcioouoiv qu uoi toutev up to tcpou
uvuipc0cvto ouk cotui to oiaov.
They assimilate them /= ta pros ti/ to mutually supporting logs: if one them is
removed, the whole system will collapse.

<Potters>
115
Paraphrase
(a) Plutarchus, Consolatio ad Apollonium, 106 D
aotc up cv qv uuto ouk cotiv o 0uvuto; kui, p qoiv
&)
Tpukcito, tuuto ' cvi ev kui tc0vqko [fr.76]. e up ck to uuto
aqo ouvutui ti auttev (u oucv kui auiv
auttciv kui oucv kui to0' cv aup' cv aoicv uoiuciate, ote kui q uoi
ck tq uutq q auui cv to apoovou qev uvcocv, citu ouvcc
uuto ccvvqoc to autcpu, ci0' q, cit' ou ca' oi uvukukqoci.
When the death is not present in us? And, as Heraclitus says, one and the
same in us is the living and the dead etc... [fr. 76]. Just as someone can mould
/figures of/ animals from the same clay, and then to commingle them, and then
mould again, and so repeat one by one incessantly, in the same was nature long
ago produced from the same matter our ancestors, then after them generated our
fathers, then us, and then will repeatedly produce new and new generations.

[Hippocrates] De victu, I, 22; p. 140,1116 J.-B. ('()*+,+-./ )
(b) Kcpucc tov tpoov oivcouoi, kui otc oaioe otc apoe apoepcci, kui
uotcpeoc u to ou uaoiqu tq acpiopq cv oc t( uut(
cpuovtui acpicpocv auvtoouau, ouocv oiov to ctcpov t( tcp ck tev
uutev tooiv uutooiv opuvoioiv. 7v0peaoi tuutu auoouoi kui tu eu, cv
tp uutp acpiopp auvtu cpuovtui, ck tev uutev oiov ouocv tooiv
uutooiv opuvoioiv, c pev qpu aoicovtc kui ck tev qpev pu.
___________
apoepcci cod. 0 : epc cett., Joly-Byl || uaoiqu Ermerins : uaoiu
acpiopq cod. 0 : uaoictui acpiopqv Joly

The potters rotate the wheel, which does not go either backwards or forwards,
and at the same time both ways at once, imitating the revolution of the Universe.
In the same revolving wheel they produce various figures, not similar at all to
one another, from the same /clay/ by the same instruments. The same happens
with men and other animals : they produce everything in the same revolution /of
Heaven/, from the same /constituent parts/, by the same instruments, /offsprings/
that are not similar to one other at all, by making the dry from the wet and the
wet from the dry.

(c) Plato, Cratylus 440c
e o acpi Tpukcitov tc couoiv kui oi e ouocv ic ouocvo,
uu auvtu eoacp kcpuiu c kui utcve eoacp o kutupp vooovtc
v0peaoi ote oco0ui kui tu apuutu oiukco0ui kt.
... as the followers of Heraclitus and others say... that there is nothing sound in
anything, but all things leak like clay pots, and exactly as men who suffer from
catarrh, so they think, is the condition of all things.

&*
<Goldsmiths >
116
Quotation
(a) Aristoteles, De caelo 304a 9
O cv up uutev oqu acpiuatouoi t( aupi, ku0uacp o tqv aupuiou
aoiovtc, kui toutev o cv uaouotcpe covtc ti tev cv oqutev
tqtiktutov q aupui, tev oc oeutev to ap, o oc kootcpe t( o
apoouovtc ti tu cv outu auvtu oukcitui ck to catocpcotutou, tu oc
oqutu tu otcpcu ck aupuioev, eot' caci tev cv oeutev to ap
catotutov, tev oc oqutev q aupui ikpocpcotutov kui apetov, to oc
apetov oqu to aptou outo, aupui v cq to ap.
O oc acpi cv oquto ouocv uaouivovtui, catocpcotutov oc ovov
aoiooiv, cacit' ck toutou ouvti0ccvou uoi ivco0ui tuu #1D;:+E ^2 +<
0.7.0F=2!. bf-1)!3.
Some of them /= those who accept fire as the primary element/ attach shape to
the fire, like those who make it a pyramid. Some of these argue in a more simple
way, i.e. that the most able to cut /= pungent/ of all figures is the pyramid, and
of simple bodies, the fire. Others adduce a more subtle argument, i.e. that all
bodies are composed from the element with subtlest particles, and all solid
bodies from pyramids; therefore, since of all bodies the most subtle is fire, and
of all figures the pyramid is the one that consists of smallest parts and is the
first, and the first figure must belong to the first body, it follows that fire is a
pyramid.
Others say nothing about the figure of fire, but only accept that it consists if the
smallest parts, and then, as they say, from the fire in the process of its
composition other things are generated as if from the melting of gold sand.
(b) Arist., De caelo 298b32 O oc tu cv u auvtu ivco0ui uoi kui cv,
civui oc auie ou0cv, cv oc ti ovov aocvciv, c o tutu auvtu
ctuoqutico0ui acukcv acp coikuoi ouco0ui cciv oi tc aooi
kui Tpukcito o Tcoio.
Others say that all things are becoming and flow, and nothing is stable, but
there is something one only that remains /the same/, from which all these things
are produced by reshaping. This seems to be the meaning of the teaching of
Heraclitus from Ephesus and many others.

(c
1
) [Plutarchus], De placitis philosophorum I,13,2
Tpukcito qutiu tivu cuiotu kui ucpq ciouci.
Heraclitus introduces certain raspings, smallest and having no parts.

(c
2
) Stob. I,14,2 Tpukcito apo to vo ookc tioi qutu kutuciaciv.
'+
(d) [Hippocrates] De victu I, 20 Xpuoiov cpuovtui, koatouoi, auvouoi,
tqkouoi aupi uuk(, ioup( oc ou ouviotutui. uacpuoucvoi apo auvtu
pevtui.
They produce gold: smash, wash, melt. The gold takes body on a soft fire, not
on a strong one. Having produced gold, they use it to all purpose.

<Iron-workers >

116A
Imitation
(a) De victu 1.13 oioqpoupoi tcvpoi tov oioqpov acpitqkouoi, avcuuti
uvukuovtc to ap, tqv aupououv tpoqv uuipcovtc, upuiov oc
aoiqouvtc, auiouoi kui ouvcuuvouoiv, outo oc ou tpop ioupov
ivctui. Tuutu auoci v0peao ao auiootpiou kt.
__________
oioqpoupoi scripsi : oioqpou puvu codd., secl. Diels, Joly

Iron-workers melt iron by their devices, by air forcing the fire, taking away the
existing food, and having made it soft, smite and harden it; by feeding it with
another water they make it strong. The same happens with man in body training
etc.
Reminiscence
(b) = fr. 158 L. Olympiodorus, Comm. in Plat. Phaedonem, 10.2; p. 139
Westerink
tqv oc acauiocucvqv (scil. uqv) otoe0couv tu upctu caicvciv <cpi>
tqv ckaupeoiv to auvto kooou, q ooq v kui Tpukcito.

the educated soul, hardened /= made into steel/ by virtues, survives /after
separation from the body/ until the conflagration. This was the opinion of
Heraclitus, among others.
Reminiscence
(c) Plut. De facie 943e
oiov tu otooucvu uqi...kui kue Tpukcito ciacv kt. (sequitur fr.
155 L)
/souls in the region of moon/ like /iron/ hardened by dipping and
Heraclitus was right when he said [follows fr. 155].

<Charcoal-makers ?>
'"
Fr. 116B = fr. 75A

<Bakers?>

Possible reminiscence
117
(a) Aristoteles, De partibus animalium, 645 a 20 sq.
Tv aoi up to uoiko cvcoti ti 0uuuotov kui ku0uacp Tpukcito
cctui apo to cvou ciacv to ouocvou cvtucv uut(, o cacioq
apooiovtc cioov uutov 0cpocvov apo t( iav( cotqouv (ckccuc up uuto
cioicvui 0uppovtu
civui up kui cvtu0u 0cou), ote kui apo tqv qtqoiv acpi kuotou tev
ev apooicvui oc q ouoeaoucvov e cv auoiv vto tivo uoiko kui
kuo.
In all creations of nature there is something that provokes our admiration.
There is a story that when some visitors wishing to meet Heraclitus after
approaching his house and seeing that he warmed himself at the oven, stood
outside /embarassed/, Heraclitus encouraged them to enter saying that there are
gods here, too! In the same way one should approach the investigation of every
single living creature without embarassment, believing that in all of them there
is something natural and beautiful.
(b) [Hippocrates] De victu 1.20; p.14, 24 J.-B.
v0peao otov koatci, auvci, uq0ci, aupou pqtui, ioup( cv aupi cv t(
outi ou ouviotutui, uuk( oc.
Man threshes wheat, washes, grounds, having baked it, uses it. It does not take
shape in the body on strong fire, but on the soft one.

<Courts >
118 (23)
Verbatim quotation

Clemens Alexandrinus, Stromata IV,10,1
rB#M3 ]2!1 !"# ^2 _8*+012 +< )1%)1 \ t2.
iocouv Sylburg fere omnium consensus : coqouv codd. || tutu (scil. tu oiku,
uvoiui) codd. : tuutu Reinhardt, Parmenides 204.

They would ignore the name of Justice (Dike) if these things did not exist.

119 (122)
'#
Verbatim quotation
Suda, Lexicon, A 1762 s.v. uioutcv (p.157 Adler)
uioutcv cvioi to uioqtcv: Aevc oc kui uiutcv. kui &-P8W10BM2
Tpukcito.
.
dispute [or litigation]

< Buyers and sellers, debtors and creditors (120121)>
<Agora >
120
Imitation
(a) [Hippocr.] De victu 1. 24 (p.140, 2930 J.-B.)
T uopqv c0ovtc v0peaoi tuutu oiuapqooovtui cuauteoi aecovtc kui
evcocvoi
Having come to the agora, men do the same : they cheat selling and buying
Reminiscence
(b) Lucianus, Vitarum auctio 14
Toiupov ouoc evqoctui oc ti cu povev. [HPAKAEITO] Te oc kcoui
aoiv qqoov oiciv, tooiv evcocvoioi kui tooiv ouk evcocvoioi.
[BUYER] Nobody in his right senses will ever buy you. [HERACLITUS] I
wish you all go to hell, whether you are buyers or non-buyers!

<Give and take >

121
Imitation
(a) oioovui uuvciv [Hippocr.] De victu 1.6; 1.8
<Becoming more becoming less. Growth and deminution.>
Reminiscences
(b) acov kui cov ivco0ui, cai to acov kui cov icvui De victu 1.5; 1.6; 2.
Cf. Chrysipp. fr. 599 ap. Euseb. PE XV.9.1 koivq uoi ciev kui aciev
cvocvq.

<Excess and Deficiency. Poverty and Wealth. Maximum and Minimum >

(c) Fr. 41, 43(a) kopo pqooouvq, De victu 1.3; 1.4; 1.5 qkiotov kui
cuiotov
'$
<Creditors and debtors. Loan and mortgage>

(d) Fr. 31, 42, 45, cf. fr. 47, 153, 154.

<Agons athletic competitions>
Imitation
122
(a) [Hippocr.] De victu 1. 24; p. 140, 24142,1 J.-B.
eviq, auiootpiiq toiovoc oiouokouoi aupuvocciv kutu voov, uoikcciv
oikuie Tpcouoi, auuiouoi, uovtui, kcatouoiv, cuauteoiv, ci ck
auvtev kpivctui.
Sport, gymnastics is this: they teach to break the law lawfully, to commit
injustice in a just way they run, wrestle, fight, steal, deceive, one is chosen
from all.

<Running>
(b) Fr. 49(b), 50, 51, 51A, 55, 57
<Chariot race?>
(c) Fr. 44, 65, 56
<Torch race>
(d) Fr. 52 (?), 61, 7980, cf. 78,
<Wrestling >
(e) Fr. 115, 119 (?).
<Archery >
(f) Fr. 28, cf. 29.
<Board games: pesseia. Dicing>
(g) Fr. 33, cf& fr. 71, D.L. 9.3 Lucian, Vit. auctio, 14
Hu auiev, acoocuev, oiucpocvo, oucpocvo.
[Human life or time is] a child playing backgammon, now losing, now winning.

<The art of divination>
123
Doxography
(a) (A 20 DK; 116c Ma) Chalcidius, In Platonis Timaeum, cap.CCLI; p. 260,
20261, 2 Waszink:
'%
Heraclitus vero consentientibus Stoicis rationem nostram cum diuina ratione
connectit regente ac moderante mundana: propter inseparabilem comitatum
consciam decreti rationabilis factam quiescentibus animis opere sensuum futura
denuntiare; ex quo fieri, ut appareant imagines ignotorum locorum simulacraque
hominum tam viventium quam mortuorum. Idemque asserit divinationis usum et
praemoneri meritos instruentibus diuinis potestatibus.
Heraclitus (with whom the Soics are in agreement) connects our reason with the
divine reason on the assumption that the world reason rules and governs. Due to
the inseparable connection /between them/ our reason partakes in the knowledge
of the decision /of the divine/ reason and, when the souls are quiet, through the
senses foretells the future. As a result of this /in our dreams/ appear images of
unknown places and persons , both living and diseased. He also recognizes the
use of divination and believes that by divine providence those who deserve it
receive premonitions /about future/.
Imitation (adaptation)
(b) [Hippocrates], De victu, I, 12
uvtikq toiovoc tooi uvcpooi cv tu uuvcu ivokciv, kui tooiv uuvcoi
tu uvcpu, kui tooiv cooi tu covtu, kui tooiv uao0uvooi tu evtu kt.
The art of divination is like this : by visible to know the invisible, and by the
invisible the visible, and by the present the future, by the dead the living etc.
<Religious rituals >
Vide fr. 148 [identity of life and death in Bacchic ritual]

<Marriage and child-bearing. Man and Woman.>
Paraphrases
124
(a) [Aristoteles] De mundo 396b 7 = fr. 106 L Aoe oc tev cvuvtiev q uoi
ictui kui ck toutev uaotcc to ouevov, ouk ck tev ooiev, eoacp
ucci to ppcv ouvquc apo to 0qu kui ou kutcpov apo to oouov,
kui tqv aptqv oovoiuv oiu tev cvuvtiev oqvqcv, ou oiu tev ooiev
(b) Aristoteles, Ethica Eudemia. H 1. 1235a 25 ou up v civui upoviuv q
vto oco kui upco ouoc tu eiu vcu 0qco kui ppcvo cvuvtiev vtev.
For there would be no harmony without the high and the low /notes/, nor living
beings without male and female sex which are opposite to each other.
(c) De victu 1.12
uvqp uvuiki ucvocvo auioiov caoiqoc
Man, having united with a woman, begets a child.

<Father and Son >
'&
124A
Paraphrases
(a) Plut. De E apud Delphos, 392c
u' qc cvu oouc0u coie 0uvutov, oq toooutou tc0vqkotc kui
0vqokovtc. ou up ovov, e Tpukcito ccc, aupo 0uvuto ucpi cvcoi,
kui ucpo 0uvuto outi cvcoi, u' cti oucotcpov ca' uutev qev
0cipctui cv o ukuev ivocvou cpovto, c0upq o' o vco ci tov
ukuovtu, kui o au ci tov vcov, ci oc tov auou to vqaiov t' c0c ci tov
oqcpov tc0vqkcv kt.
The adult dies when the old man is born, the young dies into adult, and child
into the young, and baby into child. Yesterday dies into to-day.
(b) Hippol. Ref. 9.3.9
Tpukcito cv ouv qoiv civui to av oiuipctov uoiuipctov... autcpu uov kt.
Heraclitus says that the Universe is divided undivided, father is son etc.

V/2. POLIS : LAWS AND STATE

<Against the popular rule >
125 (121)
Verbatim quotation
Diogenes Laertius, IX, 2; Strabo XIV, 25; Cicero, Tusc. V, 105.
iov Tcoioi qqoov uauuo0ui kui to uvqoi tqv aoiv kutuiacv,
otivc Tpooepov vopu eutev ovqiotov ccuov uvtc qcev qoc ci
ovqioto cote, ci oc q, q tc kui ct' ev.
__________
qqoov uauuo0ui Strabo : qqoov uao0uvcv aoi DL : morte multandos Cic.
|| kui ... kutuiacv DL : om. Strabo, Cic. || vopu Strabo : om. DL || uvtc
Strabo : covtc DL || ci oc q Strabo : ci oc ti toioto DL, sin quis extiterit
Cic.

All adult Ephesians deserve to hang themselves and to leave the city to the
juniors after they have expelled Hermodorus, the most usefull citizen of all,
saying: Let no one of us be most useful, otherwise let him be elsewhere and
with others!.

125A (125a)
Dubious quotation
Tzetzes, Comm. In Aristophanis Plutum, 90a, p. 31 Massa Positano
''
tuov tov Hotov aoic... e ouk upctq, kukiu oc aupuitiou 0cv kui
Tpukcito o Tcoio upcvo Tcoioi, ouk cacuocvo q caiiaoi v
aoto, cq, Tcoioi, vcccoio0c aovqpcuocvoi.
Let your wealth never fail you, Ephesians, so that your viciousness would be
exposed!
126 (97)
Verbatim quotation
Plutarchus, An seni res publica gerenda, 7. 787 C
#/2+3 #1@ W1N!.082 g2 ^2 \ -82J0#F08.
__________
kui uouoiv codd. : kutuuouoiv Koraes, acc. Wilamowitz (Gr. Lesebuch
I,34), DK || v codd. : ev DK

The dogs bark on those whom they do not recognize.

127 (109)
Verbatim quotation
Stobaeus, III,1, 175. Plut. Mor. 43 D, 439 D, 644 EF.
#E/:)+82 &1DBM2 #E=00!2 G $3 )H =0!2 7=E+82.
__________
uu0iqv kpuatciv civov Plut.

It is better to conceal one's ignorance than to expose it.

128 (49)
Quotation (?)
Theodor. Prodrom., Epistulae 1 (PG 133, col.1240)
+3 $!@ /E8!8, $(2 CE80)!3 t8.

One is for me ten thousands if he is the best.

129 (39)
Verbatim quotation
Diogenes Laertius, Vitae philosophorum I 88
$2 kE8f2M8 B13 $-=2+)! 4 o+.);+F !q :'=F2 ',-!3 G )I2 C''F2.
In Priene was born Bias, son of Teutamos, who desrves more respect than
others.
'(
130 (104)

Verbatim quotation
Clemens Alexandrinus, Stromata V, 59, 4 + Proclus, In Alcib. I, p. 255, 15
Creuzer
)B3 -(E 1")I2 2,!3 G 7Ef2; *fF2 &!8*!508 [:!2)18 #1@ 2,!808 PE=!2)18
(scil. *fF2), <!"#> +<*,)+3 O)8 !U :!''!@ #1#!B, c'B-!8 *> &-1D!B
__________
ti ... pqv Proclus : om. Clem.|| oqev Clem., Proclus : pqv ouqev Bergk :
pqv oqev Vollgraff || uioo Porclus, uoioooi corr. Bernays || caovtui
(caco0ui) Clem. : aioev tc Proclus cod., aci0ovtui corr. Diels, aioevtui corr.
Bollack-Wismann || vooioi pcovtui Clem. : oiouokuei pcievtui Proclus ||
<oiou> scripsi : oiei Proclus || ouk ciootc Proclus : ouk om. Clemens

Do they have any reason or understanding? They follow the singers of the
demos and adopt the laws of the croud, without knowing that most are
bad, few are good.
<The divine law as a paradigm of best legislation>
131 (114)
Verbatim quotation
Stobaeus III, 1, 179 (III, p. 129 Hense)
AQ2 2,F8 '=-!2)13 <0P.EBN+0D18 PE\ )I8 A.2I8 :;2)F2, O#F0:+E 2,F8
:,'83, #1@ :!'Q <0P.E!)=EF3. )E=7!2)18 -(E :;2)+3 !U &2DEJ:+8!8 2,!8
p:H S2H3 )!% D+B!.6 #E1)+5 -(E )!0!%)!2 4#,0!2 $D='+8 #1@ $A1E#+5 :T08
#1@ :+E8-B2+)18.
__________
aou Schleiermacher : aoi Trincavelli (Florilegium ed. Venet. 1536)

Those who speak /= state their logos/ with undestanding, should rely on
the common /logos/, like a community of citizens on the law, and even
stronger. For all human laws depend on the single one divine law.
It extends its power as far as it wills, it is sufficient to all and surpasses
them all.

132 (33)
Verbatim quotation
Clemens Alexandrinus, Stromata V,115,2
2,!3 #1@ W!.'f6 :+BD+0D18 S2,3.
__________
ouqi Euseb. I
2
: ouq Clem, Euseb. cett.

')
The essence of law and decree: obey the one.

<The role of the philosophers >
133 (35)
Verbatim quotation
Clemens Alexandrinus, Stromata, 5 140, 5 (II 421, 4 St.)
PE\ -(E +l ;'1 :!''I2 0)!E13 78'!0,7!.3 C2*E13 +v218 #1D'
YE;#'+8)!2.
The men who love wisdom should be judges of the many.

133{ (132)
Quotation (?)
Gnomologium Vaticanum 743, nr. 312 Sternbach
o81@ D+!Q3 #1@ &2DEJ:!.3 #1)1*!.'!%2)18.
Honors enslave gods and men.

133 B (133)
Quotation (?)
Gnomologium Vaticanum 743, nr. 313 Sternbach
C2DEF:!8 #1#!@ &'MD82I2 &2)B*8#!8.
Vicious men are adversaries of the lovers of truth.

<Against lawlesness and hybris >
134 (44)
Verbatim quotation
Diogenes Laertius, IX, 2
;P+0D18 PE\ )H2 *X!2 p:>E )!% 2,!. {acp to} 082!=2!.
O#F0:+E )+BP+!3.
__________
oivocvou scripsi : ivocvou codd.

The people should fight in defence of law, when it is violated, as
they fight for the wall of the city.

135 (43)
Verbatim quotation
Diogenes Laertius IX,2
'*
RWE82 PE\ 0W+22/218 T''!2 G :.E#1f2.
Hybris should be extinguished sooner than fire.

VI. ABOUT GODS

< The divine is hard to know. The power of prejudices (doxa): >

136 (86)
(a) Plutarchus, Vita Coriolani, 38; cf. Clem. Strom. V, 88, 4.
uu tev cv 0ciev tu aou, ku0' Tpukcitov, &:80)BM8 *817.--;2+8 \
-8-2J0#+0D18.
_____________________
uaiotiq Y : aiotiv N

Most of the things divine escape human recognition due to disbelief.

137 (47)
Quotation (?)
Diogenes Laertius, IX,73
\ +<#X :+E@ )I2 +-B0)F2 0.W1''J+D1.
Let us not conjecture at random about most important things.

138 (28a)
Verbatim quotation
Clemens Alexandrinus, Stromata V, 1, 9, 3 (II, 331 St.)
*!#=!2)? d2 4 *!#8J)1)!3 -82J0#+8 7.';00+82.
__________
ookcovtev L : ookcovtev Diels, Herakl. 1901 || ivokci, uuooci Diels
conl. Hippocr. de victu acut. morb. 11 : ivokci uuoociv L : ivokci
auoociv Bernays, acc. Bywater

Even the most esteemed decides to observe /only/ what seems to him.

<The manifesto of Monotheism. The Wise Being and the Cosmic Mind >

139 (108)
(+
Verbatim quotation
Stob., III,1,174 (III, p.129 Hense)
4#,0F2 ',-!.3 _#!.01, !"*+@3 &78#2+5)18 $3 )!%)!, u0)+ -82J0#+82 O)8
0!7,2 $0)8 :;2)F2 #+PFE80=2!2.

Of all those whose logoi I have listened to, no one reaches to the
point of recognizing that the Wise is /totally/ distinct from all.
140 (41)
Verbatim quotation
Diogenes Laertius, IX,1 (p. 637, 1112 Marc.)
92 )H 0!7,2 $:B0)10D186 2JM2 w)+ !iM $#.W=E2M0+ :;2)1 *8( :;2)F2.
To recognize only one Wise Being: that Mind which alone steers the whole
Universe.
__________
civui up cv to ooov Diog. || tc oq ckucpvqoc scripsi : oqv tc kucpvqoui
tentavi in FRGF 1, 239 : tc q kucpvqoui B1 (q et -vqoui B2) : otcq
kucpvqoui P1Q : t cvkucpvqoui FP4 : tc oi kucpvqoci D : [tc] qi
kucpvtui Bywater : tc kucpvi Bernays : otcq <ckucpvqoc> Diels : ctcqi
kucpvqoui Reinhardt, Parmen. 201

141 (32)
Verbatim quotation
Clemens Alexandrinus, Stromata V,115,1
92 )H 0!7H2 !%2!2 '=-+0D18 !"# $D='+8 #1@ $D='+8 M2H3 ]2!1.
The one and only Wise Being does not tend and tends to be spoken of by the
name of Zeus.
<Critique of popular religion: against rituals and mysteries. >

142 (69)
Neoplatonic paraphrase
Jamblichus. De mysteriis, V, 15 (219, 1218 Parthey), p. 170. De Places.
0uoiev toivuv ti0qi oittu coq tu cv tev uaokcku0upcvev auvtuauoiv
uv0paev, oiu c' vo v aotc cvoito oauvie, e qoiv Tpukcito,
tivev oiev cuupi0qtev uvopev tu o' cvuu kui oeutocioq kui oiu
ctuoq ouviotucvu, oiu to cti kutcocvoi ao to outo upoci.
[two kinds of sacrifices]: on the one hand, sacrifices performed by absolutely
purified persons, which might be rarely performed by one person, as
("
Heraclitus says and on the other hand, sacrifices material, corporeal and
coming from change, which are appropiate to those those who are still
possessed by the body.
143 (96)
Verbatim quotation
Strabo, xvi, 26
2=#.+3 -(E #!:EBF2 $#W'M),)+E!8.
Corpses should be thrown out sooner than dung.

144 (5)
Verbatim quotation
Aristocritus, Theosophia 68 (H. Erbse, Fragmente griech. Theosophien,
Hamburg 1941, p. 184)
#1D1BE!2)18 *' C''F3 11)8 8182,+2!8 !!2 +i )83 +<3 :M'H2 $W(3 :M'I8
&:!2BN!8)!. 1B2+0D18 *' ^2 *!#!BM, +i )83 1")H2 &2DEJ:F2 $:87E;018)!
!R)F :!8=!2)1. #1@ )!53 &-;'108 *> )!.)=!8082 +jP!2)18, 4#!5!2 +i )83
*,!808 '+0PM2+/!8)!, !j )8 -82J0#F2 D+!Q3 !"*' wEF13 !)82=3 +<08.
In vain pyrify themselves by blood those who are polluted /by blood/:
imagine that someone who has stepped into mud would wash himself with
yet another mud! Anyone noticing him to do something like this would
deem him insane. And they pray to these statues as if someone were
conversing with a wall, with no understanding whatsoever of who are the
gods or heroes.
__________
e codd. : ei H.Frnkel || ookoiqi T : ookcoi Buresch, Erbse ||
uutov T : iv Snell || ou ti ivokev ...cioi ex Origene Contra Celsum Vii 62
inseruit Bywater : om. T

144A (128 DK)
Aristocritus, Theosophia, 69
ti o Tpukcito opev to qvu cpu to ouiooiv uaovcovtu ciacv
*18,2F2 &-;'1082 +jP!2)18 !"# &#!/!.082, u0:+E &#!/!8+2, !"#
&:!*8*!%082, u0:+E !"# &:18)!5+2.
Heraclitus, seing that Hellenes worship the gods by offerings, said: they pray to
the statues of gods that do not hear them, as if they were hearing, /statues/
that would not return them /what they demand/, as if they were not
demanding.

144B
Paraphrase
(#
Diogenes Laertius 9.7
kui auvtu uev civui kui ouiovev aqpq.
/Heraclitus said that/ the whole world is full of souls and gods.

145 (27)
Verbatim quotation
Clemens Alexandrinus, Stromata IV 146
&2DEJ:!.3 =2+8 &:!D12,2)13 001 !"# K':!2)18 !"*> *!#=!.082.
What awaits humans after death they neither expect nor imagine.

146147 (14)
Verbatim quotation
Clemens Alexandrinus, Protrepticus, 22, 2
tioi oq uvtcuctui Tpukcito o Tcoio; 2.#)8:,'!83, ;-!83, W;#P!83,
'f2183, /0)1836 toutoi uacic tu ctu 0uvutov, toutoi uvtcuctui to ap
)( -(E 2!8N,+21 #1)' &2DEJ:!.3 .0)fE81 &28+EF0)@ .+%2)18.
To whom does Heraclitus of Ephesus prophesize? To the wandering in the
night, to the magi, to the Bacchoi, to the Lenai, to the initiates (mysts). It is
them that he threatens with after death /punishments/, it is to them he
prophesizes the /punishing/ fire, for
/as he says/, they are initiated into mysteries recognized /as sacred/ by
humans in an impious way.

148 (15)
Verbatim quotation
Clemens Alexandrinus, Protrepticus, 34, 5
+< \ -(E r8!2/0F8 :!:\2 $:!8!%2)! #1@ R2+!2 801 1<*!B!8082,
&218*=0)1)1 +iE-10)' C26 V.)H3 *> B*M3 #1@ r8,2.0!3, O)+F8 1B2!2)18
#1@ 'M21|N!.082.
If they did not perform a procession for Dionysus and did not chant a hymn to
pudenda, their deeds would be utterly impudent. In fact Dionysus, obsessed by
whom they rave and cry like mad, is the same as Hades (Pudental).

149 (68)
Neoplatonic paraphrase + quotation
Jamblichus, De mysteriis, I, 11
($
cv tc to cpo 0cuuoi tioi kui ukououoi tev uiopev uaouoc0u tq cai
tev cpev uauutev ouaiatouoq uq. 0cpuaciu ouv cvcku tq cv qv
uq tu toiutu apoouctui. kui oiu toto cikote uutu C#+1 Tpukcito
apoocacv e cukcoocvu tu ocivu kui tu uu cuvtci uacpuocvu tev
cv tqi cvcoci ouopev.
[Heraclitus called cathartic rituals] remedies [of the soul].

<Eschatology. The judgement of Fire>
150 (66)
Hippolytus, Refutatio omnium haeresium, Ref. IX,10,7
Acci oc kui to kooou kpioiv kui auvtev tev cv uutei oiu aupo ivco0ui
:;2)1 -;E, 7M0B, )H :%E $:+'DH2 #E82+5 #1@ #1)1'fb+)18.
/Heraclitus/ also says that the judgement of the world and all
beings that it contains happens by means of Fire: the Fire will advance [=
attack] suddenly, he says, and will judge all beings, and will condemn /those
found guilty/.

151 (28b)
Verbatim quotation
Clemens Alexandrinus, Stromata, V,9, 3 ...kui cvtoi kui
rB#M #1)1'fb+)18 b+.*I2 )=#)!213 #1@ ;E).E13
o Tcoio qoiv. oiocv up kui oto ck tq upupou ioooiu u0ev tqv
oiu aupo ku0upoiv tev kuke ciekotev qv otcpov ckaupeoiv ckucouv o
teikoi.
Justice will befall the inventors and witnesses of lies,
the Ephesian says. He also knows the doctrine, which he has learned from the
barbarian philosophy, about the purification of those who have lived a bad life,
that was later called ekpyrosis by the Stoics.

152 (16 DK)
Quotation
Clemens Alexandrinus, Paedagogus II,99,5
)H \ *%2,2 :!)+ :I3 C2 )83 ';D!8;
How can one escape from /the light/ that never sets?

<The fate of the souls after death>

(%
153 (62)
Verbatim quotation
Hippolytus, Refutatio omnium haeresium, IX, 10.
&D;21)!8 D2M)!B, D2M)!@ &D;21)!8, NI2)+3 )H2 $#+B2F2 D;21)!2, )H2 *>
$#+B2F2 WB!2 )+D2+I)+3.
Immortals are mortals, mortals are immortals, they live at the expense of
others death, they die at the expense of others life.

154
Clemens Alexandrinus, Paedagogus III,1,5 (I, p. 236, 24 St.)
uv0peaoi 0coi, 0coi v0peaoi ',-!3 -(E V.),3.
Humans are gods, gods are humans, for the account is the same.

155 (98)
Verbatim quotation
Plutarchus, De facie in orbi lunae 28 p. 943 E
1U b.P1@ c0I2)18 #1D' 8*M2.
The souls smell in Hades.
156 (63)
Hippolytus, Refutatio omnium haeresium, IX, 10, 6 (p. 346, 27 Marc.)
cci oc kui oupko uvuotuoiv tuutq tq uvcp, cv qi ccvqc0u, kui tov
0cov oioc tuutq tq uvuotuoce utiov ote cev $2 D+!% *=!2)8
$:12B0)10D18 #1@ 7/'1#13 -B2+0D18 $-+E)@ vtev kui vckpev.
__________
cv 0co ocovti (at Gods need) ci. West 153 : cv0u ocovti cod. : cv0u ocovti
Diels : cv0uocovtu Wordsworth : oiu 0cov tc Bernays, Ges.Abh. I 324

/Heraclitus/ also teaches about the resurrection of this visible flesh in which we
have been born, and he knows that god is the cause of this resurrection, saying
as follows:
At the due /time/ determined by god they raise and become waking
guardians of the living and the dead.

<Apotheosis of the philosophers>
157 (18)
Verbatim quotation
Clemens Alexandrinus, Stromata II 17 (II 121, 24 St.); Theodoretus, Graec.
Affectionum curatio I 88.
(&
$(2 \ K':M)18 &2=':80)!2, !"# $A+.Ef0+8 &2+A+/E+)!2 $H2 #1@ C:!E!2.
__________
uvccupctov scripsi, cf. uvccupqtov Theodor. LM : uvccpcuvqtov Clem., edd.
If you do not hope for what is hopeless, you will not discover what is
undiscoverable and hard to achieve.
158 (cf. A17)
Paraphrases
(a) Olympiodorus, Comm. in Plat. Phaedonem, 10.2; p. 139 Westerink
Tpitq oou q couou tqv cv uauiocutov uqv cioouv to outo cu0
0cipco0ui, tqv oc acauiocucvqv otoe0couv tu upctu caicvciv <cpi>
tqv ckaupeoiv to auvto kooou, q ooq v kui Tpukcito.
__________
<cpi> addidi.
The third opinion /concerning the afterlife of the soul/ holds that after leaving
the body the uneducated soul perishes immediately, whereas the educated soul,
as it has been hard-tempered /like steel/ by the virtues, survives until the
conflagration of the world. This opinion was held by Heraclitus among others.
(b) [Plutarchus] Placita philosophorum IV.7.2; 899C (p.149 Lachenaud)
<Tpukcito kui> o teikoi cioouv ck tev oeutev tqv cv uo0cvcotcpuv
0cipco0ui ** u to oukpiuoi <kui> okiovuo0ui ***, tuutqv o' civui tev
uauiocutev tqv o' ioupotcpuv, ou coti acpi to ooou, <caioiucvciv> kui
cpi tq ckaupoce.
__________
* <Tpukcito kui> supplevi || tqv cv uo0cvcotcpuv 0cipco0ui scripsi :
aocpco0ui tqv cv uo0cvcotcpuv codd. || <kui> okiovuo0ui scripsi : ivco0ui
codd.

[On the immortality of the soul] Heraclitus and the Stoics hold that the
weaker soul after the exit from the bodies perishes together with the aggregate
/of the body/ and is dispersed. This is the soul of the uneducated, whereas the
stronger soul, such as that of the wise, survives even until the conflagration.
<The wise as commensals of the gods >
159
Verbatim quotation + paraphrase of context
(a) Athenaeus, Deipnosophistae V. 5 p. 178 F = Aristoteles, uaooiov fr. 50
Gigon (cf. fr. B13 DK).
uapcac up v, qoiv piototcq, kciv ci to ouaooiov ov opeti ao(
kui koviopt(. oc up tov upicvtu qtc uav qtc uucv qtc W!EW,E
P1BE+82 ku0' Tpukcitov.
('
It was indecent, Aristotle says, to come to the symposium with much sweat and
dust. For a decent man should not be either unwashed, or squalid or to enjoy
dirt, according to Heraclitus.
Reminiscence
(b) Epictetus, Enchiridion, 14, 1.
cvqoo, ti e cv ouaooi oc oc uvuotpcco0ui. acpicpocvov covc ti
kutu oc cktcivu tqv cpu kooie ctuuc. aupcpctui q kutcc. oae
kci q caiuc aoppe tqv pciv, uu acpicvc, cpi v cvqtui kutu oc.
ote apo tckvu, ote apo uvuku, ote apo upu, ote apo aotov
kui cop aotc io tev 0cev ouaotq. v oc kui auputc0cvtev ooi q up,
u' acpiop, totc ou ovov ouaotq tev 0cev cop, uu kui ouvupev.
ote up aoiev iocvq kui Tpukcito kui o oioi uie 0coi tc ouv kui
ccovto.
[if you live a virtuous life and moderate your desires] you will become one
day a commensal of the gods [and if you exterminate them completely], then
you will be not only a commensal of the gods, but also their co-ruler. Behaving
like this Diogenes and Heraclitus and /the wise/ similar to them were rightly
called divine men, and they indeed were divine.

159A
Verbatim quotation
Zenobius Sophista, Epitome collectionum Lucilli Tarrhaei et Didymi, Centuria
II, Nr. 19, in: Paroemiographi Graeci, vol. 1, p. 36-37 LeutschSchneidewin.
!!!"#!$% ! !!"#$! !!"#!! !!! !"!!"# !!"#$%! !!!"# !!"#$%&'() !!"#$%&'
!! !"#$%&! !"#.

The noble men rush to the dinner of noble uninvited. In this form
Heraclitus used this proverb
<Exegi monumentum. The voice of Sibyl>
160 (92 DK)
Plutarchus, De Pythiae oraculis 6 p. 397 A
Ou opi oqv upiv cci tu uaiku cq, kqovtu kui kutu0covtu
to ukpoecvou; BW.''1 *> 182!=2F8 0),1)8 ku0' Tpukcitov
&-='10)1 kui ukuaiotu kui uupiotu 7D+--!=2M P8'BF2 $)I2 $A8#2+5)18
)X8 7F2X8 *8( )H2 D+,2.

Sibyl, with frantic mouth, vaticinates things joyless and by the sound of
her voice reaches the thousand years time inspired by god /= Apollo/.

((

PROBABILIA

PROBABLE FRAGMENTS QUOTED WITHOUT HERACLITUS'
NAME
LOGOS

12
Plato, Resp. 607b
apoociaecv oc uutp, q kui tivu okqpotqtu qev kui upoikiuv kutuv(,
ti auuiu cv ti oiuopu ioooi tc kui aoiqtikp kui up q
(a) '1#=E.N1 :EH3 *+0:,)+1 #/F2 ckcivq kpuuuouou
(b) kui =-13 $2 &7E,2F2 #+2+1-!EB18082
(c) kui o tev oiuooev o kputev
(d) kui o cate cpivevtc, ti pu acvovtui,
kui u upiu oqcu auui cvuvtioce toutev.
__________
ocoaotcu scripsi : ocoaotuv codd.
[context: the ancient quarrel between poetry and philosophy].
(a) [about Homer]: the dog that barks at his master [= Polemos/Zeus].
(b) [Homer is] great in the empty talk of those who lack understanding.

3
Plato, Cratyl. 408 c 2
{O.} Oio0u ti o oo to av oquivci kui kukc kui
aoc uci, kui coti oiao, uq0q tc kui cuoq.
{EP.} Huvu c.
{O.} Oukov to cv uq0c uuto cov kui 0cov kui
ve oikov cv to 0co, to oc coo kute cv to aoo
tev uv0paev kui tpu kui tpuikov cvtu0u up acotoi
()
o 0oi tc kui tu cuoq cotiv, acpi tov tpuikov iov.
{EP.} Huvu c.
{O.} Op0e p' v o av qvuev kui uci aoev
Huv uiaoo cq, oiuq Tpo o, tu cv ve0cv
co, tu oc kute0cv tpu kui tpuocioq.
[Context: etymology of the name of the god Pan whose upper part of the body is
human, and the lower part goat-like].
{Socrates}You know that logos means Universe and that it goes in circles and
revolves always, and is of double nature, true and false.
{Hermogenes} Sure.
{Socrates} Its true part is smooth and divine and dwells in the sky among the
gods, whereas the false part lives among the crowds of men, and is coarse and
goat-like [= tragic]. Indeed, myths and lies are related to this region and concern
the tragic [= goat-like] life.
{Hermogenes} Sure.

4
Plato, Theaet. 201d
{O.} 7kouc oq vup uvti ovciputo. ce up uu cookouv ukouciv tivev ti tu
cv apetu oovacpci otoicu, c ev qc tc oukcic0u kui tuu, oov ouk
coi. uuto up ku0' uto ckuotov ovououi ovov cq, apoociacv oc ouocv
o ouvutov, o0' e cotiv, o0' e ouk cotiv oq up v ouoiuv q ouoiuv
uut( apooti0co0ui, ocv oc ouocv apoocpciv, cacp uuto ckcvo ovov ti cpc.
caci ouoc to uuto ouoc to ckcvo ouoc to ckuotov ouoc to ovov ouoc
toto apoooiotcov ouo' u aou toiutu tutu cv up acpitpcovtu
aoi apoocpco0ui, ctcpu vtu ckcivev oi apooti0ctui, ocv oc, cacp v
ouvutov uuto cco0ui kui cicv oikcov uto oov, vcu tev ev uauvtev
cco0ui. vv oc uouvutov civui otiov tev aptev q0qvui o ou up civui
uut( u'
ovouco0ui ovov vou up ovov cciv tu oc ck toutev oq
oukcicvu, eoacp uutu acacktui, ote kui tu ovoutu uutev ouaukcvtu
oov covcvui ovoutev up ouaokqv civui oou ouoiuv. ote oq tu cv
otoicu ou kui veotu civui, uio0qtu oc tu oc ouuu veotu tc kui
qtu kui uq0c oop oouotu. tuv cv ouv vcu oou tqv uq0q oouv
tivo ti up, uq0cuciv cv uuto tqv uqv acpi uuto, ivokciv o' o tov
up q ouvucvov oovui tc kui ocuo0ui oov uvcaiotqovu civui acpi
toutou apoouovtu oc oov ouvutov tc tutu auvtu covcvui kui tccie
apo caiotqqv cciv. ote o to cvuaviov e ukqkou;

(*
{SOCRATES} Listen then to a dream in return for a dream. In my dream, too, I
thought I was listening to people saying that the primary letters (stoicheia), so to
speak, of which we and everything else are composed, have no logos. Each of
them, in itself, can only be named; it is not possible to say anything else of it,
either that it is or that it is not. That would mean that we were adding being or
not-being to it; whereas we must not attach anything, if we are to speak of that
thing itself alone. Indeed we ought not to apply to it even such words as itself
or that, each, alone, or this, or any other of the many words of this kind;
for these run up and down and are applied to all things alike, being other than
the things to which they are added, whereas if it were possible to express the
element itself and it had its own proprietary logos, it would have to be expressed
without any other thing. As it is, however, it is impossible that any of the
primaries should be expressed in a logos; it can only be named, for a name is all
that it has. But with the things composed of these, it is another matter. Here, just
in the same way as the letters themselves are woven together, so their names
may be woven together and become a logos of something a logos being
essentially a complex of names. Thus the letters (stoicheia) have no logos and
are unknowable, but they are perceivable, whereas the complexes are both
knowable and expressible and can be the objects of true viewpoint (doxa
alethes). Now when a man gets a true viewpoint about something without a
logos, his soul is in a state of truth as regards that thing, but he does not know it;
for someone who cannot give and take a logos of a thing is ignorant about it. But
when he has also got a logos of it, he is capable of all this and is made perfect in
knowledge. Was the dream you heard the same as this or a different one? [tr.
Levett and Burnyeat with alterations].

5
Clemens Alexandrinus, Stromata 1,13, 57 (I, 36, 17 37, 2 St.)
auaou up tev aupu tu upcocoi oouocvev cpoicv v ci kui
uqoi uvooiu civui ookc, t( cvci c kui p tp uq0ci oooovtu
up e co e cpo e cioo e cvo ci cv ouvuatctui. oq oc kui q
autq cvuvtiu tp vcutp ouou, u' e c upoviu iu, cv tc upi0o o
ptio t( acpitt( oiucpctui, oooooi oc e tp upi0qtikp, e t(
oquti o kuko kui to tpievov kui to tctpuevov kui ou tev oqutev
uqev oicvqvocv. utup kui cv t( koo auvti tu cpq ouauvtu, kv
oiucpqtui apo qu, tqv apo to ov oikciotqtu oiuuuttci. ote ouv
tc upupo tc Tqvikq ioooiu tqv uioiov uq0ciuv oaupuov tivu, ou
tq iovuoou u0ooiu, tq oc to oou to vto uci 0cooiu acaoiqtui.
o oc tu oippqcvu ouv0ci uu0i kui voaoiqou tcciov tov oov ukivouve
cu o0' ti kutoctui, tqv uq0ciuv.

6
)+
Porphyrius, De abstinentia 3, 21
kuitoi tputevo c to uoiko oo cotiv uaoocikvuev, e ouoc
uio0uvco0ui to aupuauv vcu to vocv aupci. kui up puutu aouki
caiaopcuocvou tp ci kui ooi apooaiatovtc tp ukop oiuuv0uvouoiv
q kui oiucuouoi apo tcpoi tov vov covtu cit' uu0i cauvq0cv kui
ctu0c kui oikci tev apocipqcvev ckuotov uvucocvo p kui ccktui,
vo op, vo ukouci, tu o' u keu kui tuu e to acpi tu utu kui
tu etu au0ou, v q aupp to povov, uo0qoiv ou aoiovto.
Schol. ud loc. P. 195 Bouffartigue-Patillon oiui Tpukcitov toto cciv.

7
Synesius, de insomniis, 2. 40.

oiu toto kui o ooo oikco 0c(, ti aciptui ouvcu civui tp voci, kui
apuutcuctui acpi voqoiv, p to 0cov ouoietui. Atui cv uaoocici cotev
to uvtciu cv to upiotoi civui tev caitqocuocvev uv0paoi. ci oc
oquivci cv oiu auvtev auvtu, tc uocev vtev tev cv vi , t( koo,
kui coti tutu puutu auvtoouau, ku0uacp cv ii, to ouoi, tu cv
4oivikiu, tu oc Aiuatiu, kui u ooupiu, uvuivokci oc o ooo ooo oc
o uoci u0v kui o u, kui o cv ov, o oc qttov, eoacp o cv
kutu ouuu, o oc u0pouv tqv civ, o oc tov oov oo ote opeoi
oooi to cov coti up ti e cv oucvci to cpcoi kui oiovoiu ou up
cotiv o kooo to uae cv, uu to ck aoev cv. kui cotiv cv uut( cpq
cpcoi apooqopu kui uocvu, kui tq otuoce uutev ci tqv to auvto
oovoiuv ouevouoq, eoacp q upu ouotqu 0oev cotiv uvtivev tc
kui ouvev to o' c uvtikcicvev cv, upoviu kui upu kui kooou.

COSMOS
8
[Hippocrates] De victu I, 310 (p. 126, 5134, 20 Joly-Byl)
(3) uviotutui cv ouv tu eiu tu tc u auvtu kui o v0peao uao ouov,
oiuopoiv cv tqv ouvuiv, ouopoiv oc tqv pqoiv, aupo kui outo. Tutu
oc ouvuotcpu uutupkcu coti tooi tc oioi aoi kui uqoioiv, kutcpov
oc epi otc uuto eut( otc ouocvi. Tqv cv ouv ouvuiv uutev
kutcpov cci toiqvoc to cv up ap ouvutui auvtu oiu auvto kivqoui, to oc
oep auvtu oiu auvto 0pcui cv cpci oc kutcpov kputc kui kputctui c to
qkiotov kui to cuiotov e uvuotov. Ouoctcpov up kputqoui auvtce
ouvutui oiu tooc to cv ap caciov cai to coutov to outo, caiciaci q
tpoq uaotpcactui ouv 0cv cci tpcco0ui to oc oep caciov cai to
coutov to aupo, caiciaci q kivqoi otutui ouv cv tout, tuv oc otp,
oukcti ckputc cotiv, u' oq t( caiatovti aupi c tqv tpoqv
)"
kutuvuiokctui. Ouoctcpov oc oiu tutu ouvutui kputqoui auvtcce. ci oc
aotc kputq0ciq kui oaotcpov apotcpov, ouocv v cq tev vv covtev eoacp
cci vv ote oc covtev uici cotui tu uutu, kui ouoctcpu kui ouo u
caicici. To cv ouv ap kui to oep, eoacp cpqtui oi, uutupkcu coti aoi
oiu auvto c to qkiotov kui to cuiotov eouute.
(4) Toutev oc apookcitui kutcp tuoc t( cv aupi to 0cpov kui to
qpov, t( oc outi to upov kui to pov. cci oc ua' uqev to cv ap uao
to outo to pov cvi up cv aupi potq to oc oep uao to aupo to
qpov cvi up cv outi qpov. Ote oc toutev covtev, aou kui
auvtoouau iocu uaokpivovtui ua' uqev kui oacputev kui ev, ouocv
ooiev uqoioiv otc tqv iv otc tqv ouvuiv tc up oaotc kutu
teuto
1
otucvu, u' uici uoioucvu cai tu kui cai tu, uvooiu c uvukq
ivctui kui tu uao toutev uaokpivocvu. aoutui cv vuv ouocv uauvtev
pqutev, ouoc ivctui ti q kui apoo0cv v ouioocvu oc kui
oiukpivocvu uoiotui. voictui oc ao tev uv0paev to cv c 7ioou c
uo uuq0cv cvco0ui, to oc ck to uco c 7ioqv cie0cv uaoco0ui
o0uooi up aiotcuouoi ov vp, ou kuvoi cooiv ouoc acpi tev
opcocvev kpvui. ce oc tuoc vp cqcoui eiu up kukcvu kui tuoc
kui otc, ci eiov, uao0uvcv oiov tc, ci q ctu auvtev ao up uao0uvctui;
otc to q cov cvco0ui ao0cv up cotui; u' uctui auvtu kui ciotui c to
qkiotov kui c to cuiotov, tev c ouvutev. ti o' v oiuceui cvco0ui
uaoco0ui, tev aoev cvckcv pqvcue tutu oc ouioco0ui kui
oiukpivco0ui oqo
2
. cci oc
3
eoc cvco0ui kui uaoco0ui teuto, uiqvui
kui oiukpi0qvui teuto, uuq0qvui kui cie0qvui
4
teuto, cvco0ui, uiqvui
teuto, uaoco0ui, cie0qvui, oiukpi0qvui teuto, ckuotov apo auvtu kui
auvtu apo ckuotov teuto, kui ouocv auvtev teuto o voo up tp uoci acpi
toutev cvuvtio.
(5) Xepc oc auvtu kui 0cu kui uv0paivu ve kui kute uciocvu. qcpq
kui cupovq cai to qkiotov kui cuiotov e ocqvq cai to qkiotov kui to
cuiotov, aupo cooo kui outo, io
5
cai to ukpotutov kui puututov,
auvtu tuutu kui ou tuutu. 4uo qvi, okoto 7iop, uo 7iop, okoto qvi,
oit kcvu eoc, kui tuoc kcoc, aouv epqv, aouv pqv oiuapqooocvu
kcvu tc tu tevoc, tu oc tuu tu kcivev. Kui tu cv apqooouoiv ouk oouoiv, d
oc ou apqooouoi ookcouoiv ciocvuikui tu cv opcouoiv ou ivokouoiv, u'
oe
6
uutooi auvtu ivctui oi' uvukqv 0ciqv kui d ouovtui kui d q
ouovtui. 4oitcovtev o' ckcivev eoc, tev oc tc kcoc, ouioocvev apo
qu, tqv acapecvqv oipqv ckuotov ckaqpo, kui cai to covkui cai to
cov. 40opq oc aoiv ua' uqev, t( covi uao to ciovo kui t( ciovi

1
teuto M : teutu 0 : tuutu Joly
2
oqo scripsi : oqe 0 : oqoe Joly.
3
cci oc kui M, acc. Joly
4
cie0qvui secl. Bywater, acc. Joly.
5
<ote> io suppl. Diels, acc. Joly.
6
oe correxi : e codd., edd.
)#
uao to covo, uuuvctui kui to cov uao to cuooovo, kui to cuooov
uao to covo.
(6) Tu oc u auvtu, kui uqv
7
uv0paou, kui oeu oaoov q uq
<oikc, to ap>
8
oiukooctui. Tocpaci oc c v0peaov cpcu cpcev, u
ev, covtu oukpqoiv aupo kui outo, tu cv qocvu, tu oc ooovtu
kui tu cv uuvovtu acov aoic, tu oc oioovtu cov. apiouoiv v0peaoi
uov o cv ckci, o oc e0c. to o' uuto toto aoicouoi cov oc aoicovtc
acov aoicouoi. Toiotov uoi uv0paev to cv e0c, to oc ckci to cv
oioeoi, to oc uuvci kui t( cv oioeoi, to oc uuvci, kui t( cv oioeoi
tooout acov, to oc uuvci tooout cov. Xpqv oc ckuotov uuooci
tqv euto, kui tu cv cai to cov iovtu oiukpivctui c tqv cuoovu pqv
tu oc cai to cov aopcuocvu, uioocvu cuuooci c tqv ce tuiv tu
oc cvu q ootpoau e0ctui ck pq uotpiq. Tkuotq oc uq ce kui
cuooe couou acpioit tu opiu tu eutq, otc apoo0coio otc
uuipcoio ococvq tev cpcev, kutu oc uqoiv tev aupovtev kui cieoiv
ococvq pq. ckuotu oiuapqooctui c vtivu v coc0p, kui occtui tu
apooaiatovtu. Ou up ouvutui to q ootpoaov cv tooiv uouopoioi
epioioiv ccvciv auvtui cv up uvovu ouivocvu oc uqoioi
ivokci apo apooici apooici up to ouopov t( ouop, to oc
uouopov aocc kui uctui kui oiuuooci ua' uqev. oiu toto
uv0paou uq cv uv0pa uctui, cv oc ouocvi kui tev ev ev
tev cuev eouuteou o e, ua' ev ao iq uaokpivctui.
(7) Hcpi cv ouv tev ev ev cuoe, acpi oc uv0paou oqoe.
Tocpaci oc c v0peaov uq aupo kui outo oukpqoiv couou, opu
9

outo uv0paou. tutu oc kui 0qcu kui pocvu aou kui auvtou
tpcctui, tpcctui oc kui uctui oiuitp tpacp v0peao. uvukq oc tu cpcu
cciv auvtu tu coiovtu otivo up q cvciq oipu c upq, ouk v uuq0ciq
otc aouq caiouoq tpoq otc oiq, ou up cci to apoouuocvov.
cov oc auvtu uctui cv pp tp euto ckuotov, tpoq caiouoq uao
outo qpo kui aupo po, tu cv coe iuocvq, tu oc ce. Toacp o
tcktovc to uov apiouoi, tpuaeoiv
10
, kui o cv ckci, o oc e0c, teuto
aoicovtc kute oc aicovtev ve cpaci, ou up v aupuocoito kute icvui v
oc iuqtui, auvto uuptqoctui. Toiotov tpoq uv0paou to cv ckci, to
oc e0c, coe oc iuocvou ce cpaci v oc itui aupu kuipov, auvto
uaotcuctui.
(8) Xpovov oc toootov ckuotu tqv uutqv cci tuiv, pi qkcti ocqtui q
pq, qoc tpoqv kuvqv cp c to qkiotov tev ouvutev, cacitcv ucici c
tqv covu pqv, 0qcu kui pocvu, tov uutov tpoaov ao iq kui uvukq

7
uqv Fredrich, acc. DK : uq codd., acc. Joly
8
<oikc, to ap> supplevi
9
opu scripsi : opuv 0, Joly : membra P
10
apiouoi, tpuaeoiv scripsi : tpuaeoiv 0 : apiouoi corr. 0
2
: apiouoi Fredrich, acc. DK

)$
oiekocvu. oaotcpu o' v apotcpov ckaqop tqv acapecvqv oipqv, tutu
oiukpivctui apetu, u oc kui ouioctui ckuotov cv up oiukpivctui
apetu, u oc kui uioctui pqv oc uciuvtu kui tuovtu upoviq
op0q couoq oueviu tpc, ouuqv, oiocev, oiu auocev, ci kui
uctui tooiv uutooiv oioi kui apoo0cv v oc q tup tq upoviq, qoc
ouevu tu upcu tooiv ocoi cvqtui, cv tqi aptqi oueviqi tqi
ocutcpqi tqi oiu auvto, vo uaocvocvou a o tovo utuio ou up v
apooucioui. u' ucici ck to covo c to cov apo oipq oioti ou
ivokouoiv ti aoicouoiv.
(9) pocvev cv ouv kui 0qciev oioti kutcpu ivctui, apoovti t( o
oqoe. Toutev oc oaotcpov v c0ov tup tq upoviq, pov cov kivctui
ao to aupo. kivcocvov oc eaupctui kui apoouctui tqv tpoqv uao tev
coiovtev c tqv uvuku oitev kui avcuuto, tu cv apetu auvtq ooie, ce
cti upuiov cotiv ao oc tq kivqoio kui to aupo qpuivctui kui otcpcotui
otcpcoucvov oc aukvotui acpi kui to ap ckutukciocvov oukcti tqv
tpoqv kuvqv cci cauco0ui, ouoc to avcu ce0c oiu tqv aukvotqtu to
acpicovto uvuiokci ouv to aupov pov coe. Tu cv ouv otcpcu tqv
uoiv cv t( uvcotqkoti kui qp( ou kutuvuiokctui t( aupi c tqv tpoqv
u' ckputcu ivctui kui ouviotutui to po ckciaovto, acp ootcu kui
vcpu caovouctui. To oc ap ck to ouicvto kivcocvou to po
oiukooctui to oeu kutu uoiv oiu toiqvoc uvukqv oiu cv tev otcpcev
kui qpev ou ouvutui tu oicooou poviu aoicco0ui, oioti ouk cci tpoqv
oiu oc tev pev kui uukev ouvutui tutu up cotiv uut( tpoq cvi oc kui
cv toutoioi qpotq ou kutuvuiokocvq ao to aupo tutu oc uviotutui
apo qu. To cv ouv coetute kutupu0cv ap kui acotov coti kui
ciotqv tqv oicooov caoiqouto acotov up to pov cvtu0u cvqv, acp
koiiq kucctui kui ccacocv cvtc0cv, caci ouk cic tpoqv ce, kui
caoiqouto to avcuuto oicooou kui tpoq caueqv kui oiuaciv to oc
uaokcio0cv c o oeu acpiooou caoiqouto tpioou, acp v potutov
to aupo, cv toutoioi tooi epioioiv, utivc cc kucovtui koui c oc
tu cou toutev to aociaocvov to outo uviotucvov aqvutui, acp
kuctui oupkc.
(10) Tvi oc o auvtu oickooqouto kutu tpoaov uuto eut( tu cv t(
outi to ap, uaoiqoiv to ou, ikpu apo cuu kui cuu apo
ikpu. koiiqv cv tqv ciotqv, outi qp( kui p( tucov, oovui aoi kui
ucv aupu auvtev, 0uuooq ouvuiv, ev ouopev tpoov, uouopev
oc 0opov. acpi oc tuutqv outo upo kui po ouotuoiv, oicooov
avcuuto upo kui 0cpo, uaoiqoiv q, tu cacoaiatovtu auvtu
uoiouoq. Kui tu cv uvuiokov, tu oc uuov, okcouoiv outo cato kui
aupo caoiqouto cpiou, uuvco kui uvcpo, uao to ouvcotqkoto
uaokpioiv, cv cpocvu auvtu c to uvcpov uikvctui ckuotu oipp
acapecvp. Tv oc tout caoiqouto to ap acpiooou tpioou, acpuivouou
apo uqu kui coe kui ce u cv apo tu kou tev pev, ocqvq
)%
ouvuiv, u oc apo tqv ce acpiopuv, apo tov acpicovtu auov, otpev
ouvuiv, u oc coui kui coe kui ce acpuivououi <qiou ouvuiv>. to
0cpotutov kui ioupotutov ap, acp auvtev kputc, oicaov ckuotu kutu
uoiv, 0iktov kui ci kui uuoci, cv tout uq, vo, povqoi, kivqoi,
uqoi, cieoi, oiuui, avo, ccpoi. toto auvtu oiu auvto kucpv,
kui tuoc kui ckcvu, ouockotc utpciov.

POLIS 1: THE WORLD OF TEXNAI
9
[Hippocrates] De victu I, 1124. 11.1
(11) O oc v0peaoi ck tev uvcpev tu uuvcu okcatco0ui ouk caiotuvtui
tcvpoi up pcocvoi ooipoiv uv0peaivp uoci ou ivokouoiv 0cev up
vo coiouc ico0ui tu eutev, ivokovtu d aoicouoi, kui ou ivokovtu
d icovtui. Huvtu up oiu, uvooiu covtu kui ouopu auvtu, oiuopu
covtu oiucocvu, ou oiucocvu vqv covtu, uvovu acvuvtio o
tpoao kuotev, ooococvo. Noo up kui uoi, oioi auvtu
oiuapqoooc0u, ou oooctui ooococvu. voov cv v0peaoi c0couv
uutoi eutooiv, ou ivokovtc acpi ev c0couv uoiv oc auvtev 0coi
oickooqouv. tu cv ouv v0peaoi oic0couv, ouocaotc kutu teuto cci otc
op0e otc q op0e ou oc 0coi oic0couv, uici op0e cci kui tu op0u kui tu
q op0u toootov oiucpci.
(12) Te oc oqoe tcvu uvcpu uv0paou au0quoiv ooiu couou
kui uvcpooi kui uuvcoi. uvtikq toiovoc tooi cv uvcpooi tu uuvcu
ivokci, kui tooiv uuvcoi tu uvcpu, kui tooiv cooi tu covtu, kui
tooiv uao0uvooi tu evtu, kui tooi uouvctoioi ouvioiv, o cv cioe uici
op0e, o oc q cioe otc e. uoiv uv0paou kui iov tutu ictui.
uvqp uvuiki oucvocvo auioiov caoiqoc t( uvcp( to oqov ivokci ti
ote cotui. vq uv0paou uuvq, ivokouou tu uvcpu, ck auioo c
vopu c0iotutui, t( covti to cov ivokci. ou oiov uao0uvev ovti
t( tc0vqkoti oioc to eov. ouvctov uotqp tuutp ouviccv ti oip acivp.
Tuutu uvtikq tcvq kui uoio uv0peaivq au0qutu, tooi cv
ivokouoiv uici op0e, tooi oc q ivokouoiv uici otc e.
(13) ioqpoupoi tcvpoi
11
tov oioqpov acpitqkouoi, avcuuti uvukuovtc
to ap, tqv aupououv tpoqv uuipcovtc, upuiov oc aoiqouvtc, auiouoi
kui ouvcuuvouoiv outo oc ou tpop ioupov ivctui. Tuutu auoci
v0peao ao auiootpicetqv aupououv tpoqv aupi uuipctui ao
avcuuto uvukuocvo upuioucvo koatctui, tpictui, ku0uipctui
outev oc auep o0cv ioupo ivctui.

11
ioqpoupoi tcvqioi scripsi : oioqpou puvu codd. (tcvqioi 0, tcvq ) : [oioqpou puvu] tcvtui
Joly
)&
(14) Kui o vuc teuto
12
oiuapqooovtui, uktiouoi, koatouoiv, ckouoi,
uuivocvoi ioupotcpu aoicouoi, kcipovtc tu acpcovtu, kui
aupuackovtc, kuie aoicouoi tutu auoci ev0peao.
(15) kutc tu u kutu cpcu oiuipcouoi kui tu cpcu u aoicouoi
tuvovtc oc kui kcvtcovtc tu ou0pu icu aoicouoi. Kui v0peao oc teuto
auoci ck tev ev cpcu oiuipctui, kui ck tev cpcev ouvti0ccvev u
ivctui. kcvtcocvoi tc kui tcvocvoi tu ou0pu ao tev iqtpev iuivovtui.
kui tooc iqtpikq to uacov uauuoociv, kui ' o aovc uuipcovtu icu
aoicciv. T uoi uutoutq tutu caiotutui ku0qcvo aovc uvuotqvui,
kivcucvo aovc uvuauuouo0ui, kui aou toiutu cci q uoi iqtpikq.
(16) Tcktovc apiovtc o cv e0c, o oc ckci teuto aoicovtc uotcpoi.
tpuaeoiv, o cv ckci, o oc e0c
13
aicovtev ve cpaci, to oc kute cie
aoicovtc acie aoicouoi, <kui acie aoicovtc cie aoicouoi>. uoiv
uv0paou icovtui. to avcu to cv ckci, to oc e0c, teuto aoicci kui
uotcpe cpci oitev tu cv kute aicctui, tu oc ve cpaci. uao iq uq
oiuipcocvq aciou kui ciou kui covc kui cuooovc.
(17) Oikooooi ck oiuopev ouopu cpuovtui, tu cv qpu puivovtc,
tu oc pu qpuivovtc, tu cv u oiuipcovtc, tu oc oippqcvu ouvti0cvtc.
q ote oc covtev ouk v coi p oc. oiuituv uv0peaivqv icovtui, tu cv
qpu puivovtc, tu oc pu qpuivovtc, tu cv u oiuipcouoi, tu oc
oippqcvu ouvti0cuoi, tutu auvtu oiuopu covtu oucpci
14
.
(18) ouoikq puvov aupui oc apetov, cv oqoci d ouctui
15
.
upoviq ouvtuic ck tev uutev ou u uutui, ck to oco kui ck to upco,
ovouti cv ooiev, 0o oc ou ooiev. tu acotov oiuopu uiotu
oucpci, tu oc cuiotov oiuopu kiotu oucpci. ci oc oiu auvtu aoiqoci
ti, ouk cvi tcpi. u acotui ctuoui kui aouciocotutui uiotu
tcpaouoiv. ucipoi u okcuuouoiv uv0paoioi oiuopev, ouopev,
auvtoouau oukpivovtc, ck tev uutev ou tu uutu, peoiv kui aooiv
uv0paei. ci oc auvtu oiu aoiqoci, ouk cci tcpiv ouo' ci cv t( uut( auvtu
ouvtucicv, ouk v coi op0e. Kpouctui tu kpouutu cv ouoikp tu cv ve,
tu oc kute. eoou ouoikqv
16
ictui oiuivokouou cv to uk kui to
o tev apooaiatovtev, kui oiuevu kui ouevu. kpouctui oc to 0oou
ve kui kute, kui otc tu ve kute kpouocvu op0e cci otc tu kute ve
kue oc qpoocvq ooq tp ouevip tcpi, uvupootou oc uaq.
(19) Nukoocui tcivouoi, tpiouoi, ktcviouoi, auvouoi tutu auioiev
0cpuaqq. aokc ovtc kuk ackouoiv uao tq upq c tqv upqv
tccuteoi. teuto acpiooo cv t( outi oao0cv pctui, cai toto tccut.

12
teuto : similia P : toto 0, acc. Joly
13
tpuaeoiv e0c secl. Fredrich, Diels, acc. Joly
14
oucpci tqi uoci .
15
ouoikq ouctui secl. Fredrich, acc. DK, Joly.
16
eoou 0, acc. DK : eoouv Koller, acc. Joly
)'
(20) Xpuoiov cpuovtui, koatouoi, auvouoi, tqkouoiaupi uuk(,
ioup( o ou ouviotutui uacpuoucvoi apo auvtu pcevtui. v0peao otov
koatci, auvci, uq0ci, aupou pqtuiioup( cv aupi cv t( outi ou
ouviotutui, uuk( oc.
(21) vopiuvtoaoioi iqoiv outo aoicouoiv aqv uq, vqv o
covtu ou aoicouoiv, c outo kui q, tu pu qpuivovtc kui tu qpu
puivovtc. uuipcovtui uao tev acpcovtev, apooti0cuoi apo tu
cciaovtu, ck to cuiotou apo to ciotov uovtc. tuutu auoci kui
v0peao uctui ck to cuiotou c to ciotov, ck tev acpcovtev
uuipcocvo, tooiv cciaouoi apooti0ci, tu qpu puivev kui tu pu
qpuivev.
(22) Kcpuc tov tpoov oivcouoi, kui otc oaioe otc apoe apoepcci,
kui uotcpeoc u to ou uaoiqu tq acpiopq. cv oc t( uut(
cpuovtui acpicpocv auvtoouau, ouocv oiov to ctcpov t( tcp ck tev
uutev tooiv uutooiv opuvoioiv. v0peaoi tuutu auoouoi kui tuu eu cv
tp uutp acpiopp auvtu cpuovtui, ck tev uutev ouocv oiu tooiv uutooiv
opuvoioiv, c pev qpu aoicovtc kui ck tev qpev pu.
(23) puutikq toiovoc oqutev ouv0coci
17
, oqcu evq uv0peaivq,
ouvui tu aupoiocvu vqovcoui, tu aoiqtcu oqeoui. oi' atu oqutev
q veoi. tutu auvtu v0peao oiuapqooctui kui o caiotucvo puutu kui
o q caiotucvo. oi' atu oqutev kui uio0qoci uv0paev ukoq oev,
i uvcpev, ivc ooq, eoou qoovq kui uqoiq, otou oiucktou, oeu
uuoio, 0cpo upo avcuuto oicoooi coe kui ce. oiu toutev
uv0paoioiv veoi.
(24) eviq, auiootpiiq toiovoc oiouokouoi aupuvocv kutu voov,
uoikcv oikuie, cuautv, kcatciv, upauciv, iuco0ui, tu uoiotu kui
kuiotu. o q tutu aoicev kuko, o oc tutu aoicev uu0o. caiocii tev
aoev upoouvq 0cevtui tutu kui kpivouoiv cvu c uauvtev uu0ov, to
oc ou kukou aooi 0euouoiv, oioi ivokouoiv. c uopqv c0ovtc
v0peaoi tuutu oiuapqooovtuicuauteoi aecovtc kui evcocvoi o acotu
cuautqou, oto 0euctui. aivovtc kui uivocvoi tuutu oiuapqooovtui.
tpcouoi, auuiouoi, uovtui, kcatouoiv, cuauteoiv, ci ck auvtev
kpivctui. aokpitikq cuauti ciootu u couoiv kui u povcouoiv, o
uutoi cocpaouoi kui ccpaouoiv kui ou o uutoi. vi kui <teutei>
18
uv0pa
<ouuivci>
19
u cv cciv, u oc aoicv, kui tov uutov q civui tov
uutov, kui aotc cv qv cciv vqv, otc oc qv. Ote cv u tcvui
aoui tp uv0peaivp uoci caikoivevcouoiv.

17
ouv0coci 0 : ouv0coi cett., acc. DK, Joly.
18
<tuutei> addidi.
19
ouuivci supplevi exempli gratia.
)(
THEOLOGY
10
(a) Plato, Resp. 533d
q oiucktikq c0ooo t( vti cv opop upupik( tivi to tq uq u
kutopepucvov pcu ckci kui uvuci ve

(b) Plotin. Enn. 1.6.5
oti up oq, e o auuio oo, kui q oepoouvq kui q uvopciu kui aou
upctq ku0upoi kui q povqoi uutq. io kui u tcctui op0e uivittovtui tov
q kcku0upcvov kui ci 7ioou kcioco0ui cv opop, ti to q ku0upov
opop oiu kukqv iov oiu oq kui c, ou ku0upui to oeu, uipouoi t(
toiout. Ti up v kui cq oepoouvq uq0q to q apoooicv qoovu to
outo kt.

(c) Clemens Alexandrinus, Stromata II, 20, 118, 5
o oc ci qoovqv tpuev oikqv cku0cvtc, oiov cupiovtc t( outi,
ku0qouau0ooiv, ouk ciootc ti to cv ukotui uoci cuotov v, q uq oc
uutev cv opop kukiu kutoppuktui, oou qoovq uutq, oui oc uvopo
uaootoiko ctuoiekovtev.
11
Plato, Leges, 715e
o cv oq D+,3, eoacp kui o auuio oo,
(a) &EPf2 )+ #1@ )+'+.)\2 #1@ =01 )I2 ]2)F2 s:;2)F2 KPF2,
(b) +"D=1 :+E1B2+8 #1)( 7/082 :+E8:!E+.,+2!36
(c) ) *> &+@ 0.2=:+)18 rB#M )I2 &:!'+8:!=2F2 )!% D+B!. 2,!. )8FE,3,
(d) q o cv cuouiovqociv cev cocvo ouvcactui tuacivo kui
kckooqcvo, o oc ti cup0ci ao cuuuiu, pquoiv cauipocvo
tiu, kui outo cuopi u vcotqti kui uvoi cctui tqv uqv c0'
pce, e otc povto otc tivo qcovo ococvo, uu kui oi
kuvo ev qco0ui, kutuciactui cpqo 0co, kutuci0ci oc kui cti ou
toioutou apoouev okipt tuputtev auvtu u, kui aoo tioiv coocv
civui ti, ctu oc povov ou aov aooev tiepiuv ou catqv tp oikp
uutov tc kui oikov kui aoiv poqv uvuotutov caoiqocv.
__________
cu0cu acpuivci Suda : cu0ci acpuivci codd.

God, as the ancient doctrine (logos) has it, holding together the beginning,
the end and the middle of all things, accomplishes the right deeds according
))
to nature revolving in cycles. Justice (Dike), who takes vengeance on
those who abandon the divine law, never leaves his side. The man who
means to live in happiness latches on to her and follows her with
meekness and humility. But he who bursts with pride, elated by wealth
or honors or by physical beauty when young and foolish, whose soul is
afire with the arrogant belief that so far from needing someone to control
and lead him, he can play the leader to others theres a man whom
God has deserted. And in his desolation he collects others like himself,
and in his soaring frenzy he causes universal chaos. Many people think
he cuts a fine figure, but before very long he pays to Justice no trifling
penalty and brings himself, his home and state to rack and ruin. (tr. Tr.
Saunders with alterations).

12
Plutarchus, De E apud Delphos, 388e.
[context: after citing Heraclitus 42 L/B 90]
ukouocv ouv tev 0cooev tu cv cv aoiquoi tu o' vcu ctpou covtev
kui vouvtev, e 0upto o 0co kui uioio acuk, ao oq tivo
cupcvq vq kui oou ctuou uuto pcvo otc cv ci ap
uvqc tqv uoiv auvtu ooiou aoiv, otc oc auvtoouao cv tc opu
kui cv au0coi kui ouvucoi oiuopoi ivocvo, e ivctui vv, kooo
ovouctui [oc] t( vepietut tev ovoutev. kpuatocvoi oc to aoo
o ootcpoi tqv cv ci ap ctuoqv aoevu tc tp ovoci 4oov tc
t( ku0up( kui uiuvt kuooi, | tq o' ci avcuutu kui oep kui qv kui
otpu kui utev ev tc cvcoci tpoaq uuto kui oiukooqoce to cv
au0qu kui tqv ctuoqv oiuoauoov tivu kui oiucioov uivittovtui,
iovuoov oc kui upcu kui Nuktciov kui Tooouitqv uutov ovououoi kui
0opu tivu kui uuvioo citu o' uvuioci kui auicvcoiu oikcu tu
cipqcvui ctuou uiviutu kui u0cuutu acpuivouoi kui oouoi t( cv
oi0upuiku cq au0ev cotu kui ctuoq auvqv tivu kui oiuopqoiv
couoq ioouv up Aiouo
qoi apcaci oi0upuov ouptcv oukeov iovuo, t( oc auivu,
tctucvqv kui opovu oouv, uqpev tc totov uci kui vcov ckcvov oc
aoucioq kui aouopov cv puu kui auouoi oqioupooi kui e t(
cv ooiotqtu kui tuiv kui oaouoqv kputov, t( oc cicvqv tivu auioi
kui pci [kui oaouop] kui
uvi apoocpovtc uveuiuv ciov opoiuvuiku uivocvui iovuoov
uv0covtu tiu (Lyr. adesp. 131) uvukuooiv, ou uue kutcpu
ctuoq to oikcov uuvovtc. caci o' ouk oo o tev acpiooev cv tu
ctuou povo, uu ciev o tq tcpu qv kopov kuooiv, o oc tq
pqooouvq cuttev, to kutu oov tqpovtc cvtu0u tov cv ov
)*
cviuutov auivi pevtui acpi tu 0uoiu, upocvou oc cievo caccipuvtc
tov oi0upuov tov oc auivu kutuauuouvtc tpc qvu uvt' ckcivou totov
kutukuovtui tov 0covacp tpiu apo cvvcu, toto tqv oiukooqoiv oiocvoi
pov apo tqv ckaupeoiv civui.

13

(a) Plut. De Pythiae oraculis 17. 402A = 22 C 3 DK acpi tq upu,
qv upoctui
qvo cucioq aoev aouv, upqv kui tco
ouuv, cci oc uapov :'X#)E!2 qiou uo.

(b) Cleanth. ap. Clem. Alex. Strom. V, 8, 47 (II,358,12 St.).
kui <:'X#)E!2> o cv tov aoov, o oc tov ucpu tov auvtu aqooovtu kui
kivovtu ci uoiv tc kui uqoiv tov auvtev aqpetikov. ouk uvcveouv o'
otoi Kcuv0qv tov ioooov, vtikpu aqktpov tov iov kuc cv up
tu uvutou cpcioev tu uuu, oiov :'f00F2 tov kooov, ci tqv
cvupoviov aopciuv to e ci ck oc to qiou oquivci kui tu oiau otpu.
kui tu oiau otpu.

[Summary of Heraclitus' metaphorical analogy: Apollo the Sun attunes and
plays the cosmic lyre with the sunlight as plectrum, by striking, aqooev].

14
Plotin. Enneades 2. 9. 9.
He ouv op0e cci cco0ui aoci oioouop kuot tqv uiuv; O kui upctq
tctiqtui, kui kukiu tqv apooqkououv utiiuv cci, kui 0cev ou ovov
uuutu, uu kui uutoi ve0cv copevtc, o aM8*BF3 1<)B13, qoiv,
&:!7+/A!2)18 :EH3 &2DEJ:F2, auvtu ovtc tuci c upq ci tco opuv
kuot tqv apooqkououv oioovtc kutu uoiu iev to apoaqpcvoi
ukoou0ov qv o uvoev apoactcotcpo uv0paev acpi apuutev 0ciev
upoikiocvo.

15
Porphyrius, Ad Marcellam, 19.
D.M:!'B18 *> &7E,2F2 :.EH3 )E!7\ #1@ )( :1E( )!/)F2 &21Df1)1
U+E!0/'!83 P!EM-B1 )I2 &#!'108I2.
The sacrifices of those who lack intelligence (phronesis), are no more than
food for fire, and their offerings are just a donation to temple-robbers for their
debauchery.
*+

DUBIA ET SPURIA.
DUBIOUS AND SPURIOUS FRAGMENTS.
1
(B 105 DK) Scholia AT in Homeri Iliad. 18. 251 (VI., p. 255 Maass).
iqi o' cv vukti cvovto [scil.ktep kui Hououu] ae cv ii vukti
cvocvoi toootov uqev ociucpouoi, tq ouau0ciu tev oupuviev
oeutev ooie apo uotcpou couoq; cotiv ouv oiuopu to cvocvoi
ouk cv vukti ovov uu kui kutu tqv tq epu ukpiciuv. Tpukcito
cvtc0cv uotpooov qoi tov qpov kui cv oi qoi opuv o' o tivu qi
acucvov ccvui uvopev kt. [Il. 6.488]
2
(B 115 DK) Stobaeus, Florilegium III, 1, 180a (v. III, p. 130 Hense)
ekputou [sic!]. uq coti oo uutov uev.

3
Aristocritus, Theosophia, 69 (after fr. 144)
o uuto apo Aiuatiou cq ci 0coi cioiv, vu ti 0pqvctc uutou; ci oc
0pqvctc uutou, qkcti toutou qco0c 0cou.
4
Gnomologium Monacense, in: Caeccilius Balbus, De nugis philosophorum quae
supersunt, ed. Eduard von Wlfflin, Basileae, 1855 p. 19. Nr.18.19.
Hoc est melius quod honestius. Non convenit ridiculum esse ita, ut ridendus ipse
videaris. Heraclitus dixit.
__________
ridendus Wlfflin : ridiculus DK
5
Gnomologium Parisinum ed. Sternbach, Nr. 209.
o oc c Tpukcito ccc tqv oqoiv apokoaq ckoaqv.

6
Gnomologium Vaticanum 743, Nr. 314.
tqv auiociuv ctcpov iov civui to acauuocucvoi.

*"
7
Gnomologium Vaticanum 743, Nr. 315.
ouvtoetutqv ooov cccv ci cuooiuv to cvco0ui uu0ov.

8
Codex Parisinus 1630, s. XIV, f. 191r.
Tpukcitou ioooou kutu to iou. Hoiqv ti iotoio tuoi tpiov kt.

9 (B 139 DK)
Catalogus Codicum Astrologorum Graecorum VII: Codices Germanicos
descripsit Franciscus Boll, Bruxellis (in Aedibus Henrici Lamertini 20, Rue du
Marche au Bois, 20), 1908, p. 106107.

F. 146 Tpukcitou* ioooou. Tacioq uoi tivc ci upu kco0ui tu otpu,
tivev pci uutu oovtui kui kputcv oecv co0 tc up tu cocvu cci
tivu ai0uvotqtu. [A] auvtev acpicktiko cotiv o oupuvo, u o ptqtui kui
ouvcotqkc tu auvtu ouvcktiko oc tev auvtev o oqioupo. cv oc tei
oupuvei ckuotov tev acaoiqcvev ou kupiuv cci upqv otc uutotcq uoiv
kcktqtui u pei acpicocvov ou acpuivci to apootuu to
acaoiqkoto. oio otc +io aupiqoi** tqv qcpivqv uoiv, otc qv q
cqvq kui o tev uotcpev opoi tov vuktcpivov opoov. ckuotov oc uutev
tov oiov cktcc opoov. oi d aupuepooi ctcpov tei tcpei kui ouo
oaotcpov uutev caooev otutui tei acu. [B] upu c to tu otoicu
tievtu, qv oep ucpu ap, ou okopukiotcov, oi kui caevuiuv c0cvto
tcpuv ctcpoi, to cv ap +uiotov aupu tqv cuiv oiui kuovtc, +puv
oc tov ucpu aupu to upco0ui kui apo o ctcepico0ui, to oc oep
Hoocioevu tuu aou oiu tov aotov, tqv oc qv qqtpuv, aupooov auvtev
qtqp civui ookc utev tc kui iev uu tu cv ovoutu ooiotev cotiv
cpqutu, tu oc otoicu uo q kui c utq ukivqto aocqcvq tei
tcvitqi apo uauou oqutev kui aoiotqtev iocu. [C] uu to qi0cou;
toto oc kui cuq iov ae up o uuto u0uvuto tc kui 0vqto cq; oiu
to kui tqv upqv tq toutev cvcoce caiqatov civui o o oupuvo
ukutuqatov cci uoiv, ouocv uuto vpiou ouc apo q uaootciu.
ouo ci toto uutov caoiqocv o 0co, vu oiu tev uotcpev tu tuu kui
cupcvu caiopqqi to uv0paoi, uu acpioqv tivu tq oputq ktioce
to ouvcciv kui oukputcv uutqv oiu tev ktiotev aoiotqtev, cpi o
c0cci o aoiqou uutov.
__________
*#
* Tpukc to cod. || ** aupiqoi scripsi, cf. LSJ, s.v. aupiqi I, 2
disregard, neglect : aupicioi cod. : aupcioi cj. Boll

Comparatio numerorum

Marcovich Lebedev Diels-Kranz Lebedev


1 2 1 2
1(g) 10 2 7
1(h1) 3 3 56(b)
2 9 4 92
3 5 5 144
3(c) 3 6 58
4 3 7 43A
5 18 8 34
6 13 9 91
7 133 10 106, 108(a), 109(a),
110(a), 124(a)
8 25 11 62
9 30 12 67
10 26 13 93(b)-(c)
11 157 14 146147
12 136 15 148
13 19 16 152
14 27 17 5
15 97 18 157
16 21 19 10
17 22 20 78
18 23 21 77
19 151 22 26
20 138 23 119
21 20 24 103
22 126 25 105
23 7 26 75

23(d1) 6 27 145
24 4 28(a) 138
28(b) 151
25 124 29 102
26 1 30 37
27 29 31 4445
28(a) 31 32 141
28(b1) 34 33 132
28(b2) 35 34 9


28(b3) 36(a) 35 133
28(b5) 36(b) 36 69
28(b6) 36(c) 37 93(a), 94
29 32 38 24
30 17 39 129
31 72 40 21
*$
32 113 41 140
33 50 42 17
34 65 43 135
35 95 44 134
36 9394 45 66
37 91 46 8
37(a2) 101 47 137
38 92 48 28
39 28 49 128
40 67 50 1
40 (b1) 48 51 29
40(c3) 68 52 33
40 (d1) 49 53 32
41 76 54 30
42 46 55 18
43 14 56 20
44 88 57 14
45 119 58 111
46 111 59 113
47 153 60 50
48 75 61 95
49 77 62 153
50 148 63 156
51 37 64 40, cf.39
52 56(c) 65 41
52(a) 56(d) 66 150
53(a) 44 67 43
53(b) 45 68 149
54 42 69 142
55 41 70 85
56(a) 80 71 74A
56(a1) 81 72 3
56(b) 79 73 3
57 56(b) 74 17
58(a) 58 75 107(a)
58(c) 59 76 47
59 15 77 70
60 16 78 82
61 61 79 83
62 55 80 31
63(a) Spuria 81 23
63(b) 24 82 90
64 57 83 84
65 63 84(a) 80
66 69 84(b) 79
66(d1) 70 85 89
67 66 86 136
68 73 87 12
69 74 88 76

69(b1) 74A 89 4
70 89 90 42
71 87 91 68
72 155 92 159
74 145 93 27
75 158 94 56(c)
76 143 95 127
*%
77 43 96 143
78 43A 97 126
79 40 98 155
80 62 99 16
81 152 100 57
82 150 101 97
83 139 102 86
84 141 103 65
85 140 104 130
86 144 105 Spuria
87 146147 106 15
88 149 107 19
89 11 108 139
90 82 109 127
91 86 110 87
92 83 111 88
92(b) 84, 90 112 100
92(d) 85 113 6
93 33 114 131
94 96 115 Spuria
95 102 116 99
96 103 117 74
96(b) 104 118 73
97 105 119 96
98 128 120 55
98(g) 142 121 125
99 78 122 120
100 129 123 25
101 130 124 38
102 135 125 72
103 134 125(a) 125A
104 132 126 46
126(a) 64
105 125 127 Spuria
106 125bis 128 144A
107 38 129 22
108 71 132 133A
109 12 133 133B
110(b) 127 136 104
137 53
111 120
112 Spuria
113 137
Marcovich Lebedev
114 8
115
116(c) 123
117 158
118 64
Marcovich Lebedev

119 Spuria
120 133 A
121 133 B
122 Dubia
123 Dubia
124
125
*&
Marcovich Lebedev
114 8
115
116(c) 123
117 158
118 64
119 Spuria
120 133 A
121 133 B
122 Dubia
123 Dubia
124
125

Modern edition of Heraclitus in chronological order

Paul Schuster. Heraklit von Ephesus. Acta Societatis Philol. Lipsiensis, hrsg. v. F. Ritschl.
Leipzig, 1873.
Heracliti Ephesii Reliquiae, recensuit I. Bywater, Collegii Exoniensis socius. Appendicis
loco additae sunt Diogenis Laertii Vita Heracliti, Particulae Hippocratei De Diaeta Libri
primi, Epistulae Heracliteae. Oxonii, 1877.
Herakleitos von Ephesos. Griechisch und Deutsch von Hermann Diels. Berlin:
Weidmannsche Buchhandlung, 1901 (nropoe nsanne 1909).
Eraclito. Raccolta dei frammenti e traduzione italiana, a cura di Richard Walzer. Firenze:
Sansoni, 1939.
Die Fragmente der Vorsokratiker, Griechisch und Deutsch von Hermann Diels.
Herausgegeben von Walter Kranz. Erster Band. Berlin: Weidmann, 1951. S. 139190 (6-
oe, nocnenee nsanne DK).
G. S. Kirk. Heraclitus. The Cosmic Fragments. Edited with an Introduction and Commentary
by G. S. K. Cambridge: Cambridge UP, 1954 (reprinted 1970).
Miroslav Marcovich (ed.). Heraclitus. Editio maior. Merida, Venezuela, 1967.
Eraclito. Testimonianze e imitazioni, Introduzione, traduzione e commento a cura di Rodolfo
Mondolfo e Leonardo Tarn. Firenze (La Nuova Italia Editrice), 1972 (nsanne
norpa]nuecxnx n oxcorpa]nuecxnx cnnerentcrn).
Jean Bollack, Heinz Wismann. Hraclite ou la sparation. Paris, 1972.
Eraclito. Frammenti, a cura di Miroslav Marcovich. Firenze (La Nuova Italia Editrice),
1978 (ncnpannennoe n ononnennoe nrantxncxoe nsanne anrnncxoro nsannx 1967
roa).
*'
Charles Kahn. The Art and Thought of Heraclitus. An Edition of the Fragments with
Translation and Commentary. Cambridge: Cambridge UP, 1979.
G. S. Kirk, J. E. Raven, M. Schofield (edd.). The Presocratic Philosophers. Second edition.
Cambridge: Cambridge UP, 1983. P. 181 212.
Hraclite. Fragments. Texte tabli, traduit, comment par Marcel Conche. Paris (PUF), 1986.
M. Laura Gemelli Marciano (ed.). Die Vorsokratiker. Band I., Dsseldorf: Artemis &
Winkler Verlag, 2007. S. 284369.
Daniel W. Graham (ed.). The Texts of the Early Greek Philosophers. The Complete
Fragments and Selected Testimonies of the Major Presocratics. Part. I. Cambrige:
Cambridge UP, 2010. P. 135199.
Mansfeld, Jaap & Primavesi, Oliver (Hrsg.). Die Vorsokratiker. Griechisch/Deutsch, Stuttgart,
2012. S. 236289.

**********
Sources of Heraclitus fragments
[Aetius] cm. Placita Philosophorum (Diels, Doxographi Graeci); Stobaeus; [Plutarchus] De
placitis philosophorum.
Albertus Magnus. De vegetabilibus / ed. E. Meyer, C. Jessen. Berlin, 1867.
Fragments: 92 L (B 4).
Anatolius. De decade, ed. J.-L. Heiberg // Annales internationales dhistoire. Congrs de
Paris, 1900, 5e section: Histoire des sciences, Paris, 1901.
Fragments: 64 L (B 126a).
Marcus Aurelius Antoninus. Ad semet ipsum: The Meditations of the Emperor Marcus
Antoninus / ed. A. S. L. Farquharson. Vol. 12, Oxford, 1944.
Fragments: 3 L (B 7273), 11 L (B 74), 47 L (B 76), 74 A L (B 71), 107a L (B 75).
Aristocritus. Theosophia // H. Erbse (ed.). Fragmente griechischer Theosophien. Hamburg,
1941.
Fragments: 144 L (B 5), 144A (B 128), Spuria (B 127).
Aristoteles
Ethica Eudemia: Aristotelis Ethica Eudemia / ed. by R. R. Walzer, J. M. Mingay. Oxonii,
1991 (Oxford Classical Texts).
*(
Ethica Nicomachea: Aristotelis Ethica Nicomachea / ed. by I. Bywater. Oxonii, 1963 (Oxford
Classical Texts).
Fragments: 34 L (B 8), 91 L (B 9).
Meteorologica: Aristote. Mtorologiques. Texte tabli et traduit par P. Louis. Paris: CUF,
1982.
De sensu: Aritstotle. Parva Naturalia. A revised text with introduction and commentary by Sir
David Ross. Oxford, 2001 (1955).
Fragments: 43A L (B 7).
[Aristoteles] De mundo: Aristotelis qui fertur libellus De mundo / ed. W. L. Lorimer, Paris:
CUF, 1933.
Fragments: 62 (B 11), 106 L (B 10), 108 (a) L, 109 (a) L, 110 (a) L, 124 (a) L.
Catalogus Codicum Astrologorum Graecorum VII: Codices Germanicos descripsit Franciscus
Boll, Bruxellis (in Aedibus Henrici Lamertini 20, Rue du Marche au Bois, 20), 1908. P.
106107.
Fragments: Dubia et spuria 9.
Clemens Alexandrinus. Erster Band: Protrepticus und Paedagogus. Herausgegeben von Otto
Sthlin. Dritte, durchgesehene Auflage von Ursula Treu. Berlin: Akademie-Verlag, 1972.
Fragments: 146147 L (B 14), 148 L (B 15), 152 L (B16).
Clemens Alexandrinus, Zweiter Band. Stromata Buch IVI. Herausgegeben von Otto Sthlin.
Neu herausgegeben von Ludwig Frchtel. 4. Auflage mit Nachtrag von Ursula Treu.
Berlin: Akademie-Verlag, 1985.
Fragments: 5 L (B 17), 9 L (B 34), 10 L (B 19), 26 L (B 22), 37 L (B 30), 4445 L (B 31), 69
L (B 36), 75 L (B 26), 77 L (B 21), 78 L (B 20), 93 (b)93 (c) L (B 13), 102 L (B 29), 103
L (B 24), 105 L (B 25), 119 L (B 23), 132 L (B 33), 133 L (B 35), 136 L (B 86), 138 L (B
28a), 141 L (B 32), 145 L (B 27), 151 L (B 28b), 157 L (B 18).
Columella: On Agriculture, vol. II, Books 59, tr. By E. S. Forster and E. H. Heffner. Harvard
UP, 1954.
Fragments : 93 (a) L (B 37), 94 L (B 37).
Diogenes Laertius. Lives of Eminent Philosophers. Edited with Introduction by Tiziano
Dorandi, Cambridge UP, 2013.
*)
Diogenes Laertius. Vitae philosophorum vol. I (Libri IX). Edidit M. Marcovich. Stutgardiae
et Lipsiae: Teubner, 1999.
Fragments: 8 L (B 46), 17 L (B 42), 21 L (B 40), 22 L (B 129), 24 L (B 38), 61 L (DK I, 141,
32), 66 L (B 45), 125 L (B 121), 129 L (B 39), 135 L (B 43), 134 L (B 44), 137 L (B 47),
140 L (B 41).
Epictetus: Epicteti Dissertationes ab Arriano digestae / ed. H. Schenkl. Leipzig: Teubner,
1916.
Etymologicum Magnum / ed. Th. Gaisford. Oxonii, 1848.
Eusebius Werke. Bd 8: Die Praeparatio evangelica / ed. K. Mras. Die griechische christlichen
Schriftsteller 43.1. Berlin: Akademie-Verlag, 1954.
Fragments: 67 L (B 12), 45 L
Gnomologium. Monacense Latinum // Caecilius Balbus. De nugis philosophorum quae
supersunt / ed. Eduard von Wlfflin. Basileae, 1855.
Fragments: Dubia L (B 130).
Gnomologium Vaticanum e codice Vaticano graeco 743 / ed. Leo Sternbach // Wiener
Studien 9 (1887), nepeneuarano n Otto Luschnat (ed.). Texte und Kommentare. Bd. 2.
Berlin, 1963.
Fragments: 133A L (B 132), 133B L (B 133), Spuria L (131, 134,135).
Heraclitus. Quaestiones Homericae: Hraclite, Allgories d Homre. Texte tabli et traduit
par F. Buffire. Paris: CUF, 1962.
Fragments: 67 (b) L (B 12, cf. B 49a).
[Hippocrates] De victu: Hippocratis De diaeta / ed. R. Joly adiuuante S. Byl. Berlin:
Akademie-Verlag, 2003 (Corpus medicorum graecorum I 2, 4).
Fragments: 51 (a) L, 54 L, 107 L, 108 (b) L, 109 (c), 113 L, 114 L, 115 L, 116 (b) L, 117 (b)
L, 118 L, 121 (a) L, 122 (a) L, 123 (b) L.
De victu ed. Joly-Byl Heraclit. ed. Leb.
1, 5 ; p. 128, 1215 J.-B. fr. 54.
1, 5; p. 128, 12 fr. 51 (a).
1, 11; p. 134, 2122 fr. 107.
**
1, 12; p. 136, 68 fr. 123 (b).
1, 14; p. 136, 2123 ad fr. 113.
1, 16; p. 136, 35 J.-B. fr.114.
1, 18; p. 138, 1521 J.-B. fr.109 (c).
1, 20; p. 140,24 J.-B. fr. 117(b).
1, 20; p. 140, 12 fr.116(b).
1, 22; p. 140, 1116 J.-B. fr. 115.
1, 23; p. 140, 1723 fr. 108 (b).
1, 24 (p. 140, 2930 J.-B.) fr. 121(a).
p. p. 140, 24142, 1 J.-B. fr. 122 (a).
1, 29; p. 146, 1116 J.-B. fr.118.
Hippolytus, Refutatio omnium haeresium, Ed. By Miroslav Marcovich (Patristische Texte
und Studien, Bd. 25), Berlin; New York: De Gruyter, 1986.
Hippolytus Werke. Dritter Band: Refutatio omnium haeresium / hrsg. von Paul Wendland.
Leipzig, 1916.
Fragments: 1 L (B 50), 2 L (B 1), 14 L (B 57), 18 L (B 55), 20 L (B 56), 29 L (B 51), 30 L (B
54), 32 L (B 53), 33 L (B 52), 40 L (B 64), 41 L (B 65), 43 L (B 67), 50 L (B 60), 95 L (B
61), 111 L (B 58), 113 L (B 59), 150 L (B 66), 153 L (B 62), 156 L (B 63).
Hisdosus Scholasticus. De anima mundi Plat., ad Chalcidius, Plat. Tim., 34 B s. / ed.
M. Pohlenz, n penensnn na von Arnim SVF, vol. II // Berliner Philologische
Wochenschrift, 23 (1903). 1972.
Fragments: 69B L (B 67a).
Jamblichus. De mysteriis Aegyptiorum: Jamblique. Les mystres d Egypte. Texte tabli et
traduit par E. des Places. Paris : CUF, 1966.
Fragments: 142 L (B 69), 149 L (B 68).
Olympiodorus, Comm. In Phaedonem: L. G. Westerink (ed.) The Greek Commentaries on
Plato's Phaedo. vol. 1. Amsterdam: North-Holland Publishing Co., 1976.
Fragments: 158(a).
Origenes. Contra Celsum / ed. P. Koetschau. Die griechischen christlichen Schriftsteller. Bd.
3. Leipzig: 1899.
Fragments: 31 L (B 80), 82 L (B 78), 83 L (B 79).
"++
The Oxyrhynchus Papyri. Vol. LIII / ed. W. W. Haslam, London, 1986; # 3710 Commentary
on Odyssey XX, col. iii, 7 sq.
Fragments: 60 L.
Papyrus Derveni: The Derveni Papyrus / Edited with an Introduction and Commentary by Th.
Kouremenos, G. M. Parassoglou and K. Tsantsanoglou (Studi e testi per il corpus dei
papyri filosofici greci e latini 13). Firenze, 2006.
Fragments: 56a L.
Philo Alexandrinus. Quaestiones in Genesim et in Exodum: fragmenta selecta / ed. Fr. Petit.
Paris, 1978.
Fragments: 71 (b) L (A 19b DK).
Philo Alexandrinus. Quis rerum divinarum heres sit / ed. M. Harl. Paris, 1966.
Fragments: 106B L.
Philodemus. Philodemi volumina rhetorica / ed. S. Sudhaus. Leipzig (Teubner) 1892.
Plato. Hippias Maior // Platonis Opera / ed. J. Burnet. Vol. 15. Oxonii, 19001907.
Fragments: 94 L (B 83), 90 L (B 82).
Plato, Cratylus.
Fragments: 48 L (A 6 DK).
Plotinus, Enneades // Plotini Opera / ediderunt Paul Henry et Hans-Rudolf Schwyzer. T. IIII.
Oxonii, 1964.
Fragments: 52 L (cf. B 84), 79 L (B 84b), 80 L (B 84a), 81 L.
Plutarchus. Moralia.
Adversus Colotem:
uparmenrt: 97 L (B 101).
De audiendis poetis: Plutarque. Oeuvres morales. Tome I/1. Texte tabli et traduit par J.
Sirinelli, A. Philippon. Paris: CUF, 1987.
De audiendo: Plutarque. Oeuvres morales. Tome I/2. Texte tabli et traduit par R. Klaerr,
A. Philippon, J. Sirinelli. Paris: CUF, 1989.
"+"
Consolatio ad Apollonium: Plutarque. Oeuvres morales. Tome II. Texte tabli et traduit par J.
Defradas, J. Hani. R. Klaerr. Paris: CUF, 1985.
De defectu oraculorum: Plutarque. Oeuvres morales. Tome VI. Texte tabli et traduit par R.
Flacelire. Paris: CUF, 1974.
Fragments: 71 L (A 19 DK).
De E apud Delphos: Plutarque. Oeuvres morales. Tome VI. Texte tabli et traduit par R.
Fragments: 42 L (B 90), 68 L (B 91).
De exilio: Plutarque. Oeuvres morales. Tome VIII. Texte tabli et traduit par J. Hani. Paris:
CUF, 1980.
Fragments: 56 (c) L (B 94).
De facie in orbe Lunae.
De fortuna: Plutarque. Oeuvres morales. Tome I/2. Texte tabli et traduit par R. Klaerr, A.
Philippon, J. Sirinelli. Paris: CUF, 1989.
De Pythiae oraculis: Plutarque. Oeuvres morales. Tome VI. Texte tabli et traduit par R.
Fragments: 27 L (B 93), 159 L (B 92).
Quaestiones convivales: Plutarque. Oeuvres morales. Tome IX. P. 12, Texte tabli et traduit
par F. Fuhrmann. Paris: CUF, 19721978.
Fragments: 127 L (B 95), 143 L (B 96).
Quaestiones Platonicae.
An seni sit gerenda res publica: Plutarque. Oeuvres morales. Tome XI/1. Texte tabli et
traduit par M. Cuvigny. Paris: CUF, 1984.
De superstitione: Plutarque. Oeuvres morales. Tome II. Texte tabli et traduit par J. Defradas,
J. Hani. R. Klaerr. Paris: CUF, 1985.
"+#
Vitae.
Coriolanus: Plutarque. Vies. T. III. Texte tabli et traduit par R. Flacelire, E. Chambry. Paris.
Paris: CUF, 1972.
Fragments: 89 L (B 85), 136 L (B 86).
Camillus: Plutarque. Vies. T. II, Texte tabli et traduit par R. Flacelire, E. Chambry, M.
Juneaux. Paris: CUF, 1968.
[Plutarchus]. De placitis philosophorum: Plutarque. Oeuvres morales. T. XII/2. Opinions des
philosophes. Texte tabli et traduit par Guy Lachenaud. Paris : Les Belles Lettres, 1993.
Fragments: 56(b) L (B 3).
Polybius: Polybii Historiae / ed. Th. Buettner-Wobst. Vol. IV. Stutgardiae, 1993 (1905).
Fragments: 13 L (B 101a).
Porphyrius: Porphyrii quaestionum homericarum ad Iliadem pertinentium reliquiae / ed. H.
Schrader. Fasc. III, Lipsiae, 18801882.
Fragments: 8686 L (B 102), 65 L (B 103).
De antro nympharum // Porphyrii philosophi platonici Opuscula selecta / ed. A. Nauck.
Lipsiae, 1886.
Proclus: Commentary on the first Alcibiades of Plato / ed. L. G. Westerink. Amsterdam,
1954.
Procli Diadichi in Platonis Rempublicam commentarii. Vol. 12. Lipsiae, 18991901.
Scholia Graeca in Homeri Iliadem / ed. H. Erbse. I. Berlin, 1969.
Fragments: 36b L, 86 L (B 102).
Scholia in Nicandri Alexipharmaca cum glossis / ed. Marius Gymonat. Milano, 1974.
Fragments: 45B L (cf. A 14 DK).

Sextus Empiricus. Adversus Mathematicos. Libri VIIXI / rec. H. Mutschmann. Vol. II.
Lipsiae: Teubner, 1914.:
Fragments: 2 L (B 1), 7 L (B 2), 19 L (B 107), 75A L, 118 L.
"+$
Stobaeus: Ioannis Stobaei Anthologium / rec. C. Wachsmuth, O. Hense. Bd. 15. Berolini,
18841912.
Fragments: 6 L (B 113), 73 L (B 118), 74 L (B 117), 85 L (B 70), 87 L (B 110), 88 L (B 111),
96 L (B 119), 99 L (B 116), 100 L (B 112), 127 L (B 109), 131 L (B 114), 139 L (B 108),
53 L (B 137).
Strabo. Geographica: St. Radt (ed.). Strabons Geographica. Band 1: Prolegomena. Buch IIV.
Text und Uebersetzung. Gttingen, 2002.
Suda: Suidae Lexicon / ed. Ada Adler. Vol. 15. Lipsiae, 19281938.
Theodorus Prodromus: Theodori Prodromi Epistulae // J.-P. Migne (ed.). Patrologiae cursus
completus. Series graeca. Vol. 1332. Paris, 1864.
Theophrastus, Metaphysica: D. Gutas (ed.). Theophrastus on first principles (known as his
Metaphysics). Leiden; Boston, 2010.
De vertigine, in: Theophrasti Eresii Opera / ed. Fr. Wimmer. T. III. Lipsiae, 1862.
Tzetzes. Commentarium in Plutum / ed. L. Massa Positano // Scripta Academica Groningana.
Pars IV, fasc. I. Groningen; Amsterdam, 1960.
Fragments: 125A L (B 125a).
Exegesis in Homeri Iliadem / ed. G. Hermannus., 1812.
Fragments: 46 L (B 126)
Zenobius Sophista, Epitome collectionum Lucilli Tarrhaei et Didymi, Centuria II, Nr. 19 // E.
L. Leutsch & F. G. Scheidewin (edd.). Corpus Paroemiographorum Graecorum.
Hildesheim, 1965. Vol. 1. P. 3637.
Fragments: 159A L.

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