HERACLITUS

Fragments

Translation and editing by A. O. Makovelsky
(Makovelsky A. Pre-Socratics. - Mn.: Harvest, 1999. - 784 p.)

B. FRAGMENTS

Essay of Heraclitus "On Nature"

1. Sext adv. math. VII132 (Srv. A 4. 16. B 51). Although this Logos exists eternally, it is inaccessible to people’s understanding neither before they hear it, nor when it first touches their ears. After all, everything happens according to this Logos, and yet they (people) turn out to be ignorant whenever they approach such words and deeds as those that I expound, explaining each thing according to its nature and showing what it is. The rest of the people (themselves) do not know what they are doing while awake, just as they forget what happens to them in their sleep.

2 . Sextus VII 133. Therefore it must follow (ξύνω, that is) general. (The fact is that ξυνός means: general.) But although the Logos is universal, the majority lives as if having its own understanding.

3 . Aetius II 21, 4 (D. 351, about the size of the sun) the width of a human foot.

4 . Albert the Great de veget. VI 401 p. 545 Meyer. Heraclitus said: “If happiness consisted in bodily pleasures, then we should call bulls happy when they find peas to eat.”

5 . Aristocritus Theosophia 68, Origen p. Cels. VII 62. In vain do they seek purification from the shedding of blood by staining themselves with blood. (After all, it’s all the same), as if someone, having fallen into the mud, wanted to wash it off with mud. Anyone who noticed him doing this would consider him crazy. And they pray to these statues, (all the same) as if someone wanted to talk with houses. They don't know what gods and heroes are.

6 . Aristotle meteor. B 2. 355 a, 13 (cf. 55 B 158). As Heraclitus says, not only is there a new sun every day, but the sun is constantly being renewed continuously.

7 . - - de sensu 5443 a 23. If everything that exists turned into smoke, then the organ of knowledge would be the nostrils.

8 . - - Eth. Nic. VIII 2 1155 b 4. The divergent converges, and from different (tones) The most beautiful harmony is formed, and everything arises through struggle.

9 . - - X 5. 1176 a 7. For there is another pleasure for a horse, another for a dog, and another for a man; as Heraclitus says, “donkeys would prefer straw to gold.” After all, food for donkeys is more pleasant than gold.

10 . [Aristotle] de mundo 5. 396 7. And nature strives for opposites and from them, and not from similar (things), forms consonance. So, in fact, she combined the male sex with the female, and not each (of them) with the homogeneous, and (thus) she formed the first social connection through the combination of opposites, and not through the like. Also, art, apparently imitating nature, acts in the same way. Namely, painting makes images that match the originals by mixing white, black, yellow and red paints. Music creates a single harmony by mixing high and low, long and short sounds in the (joint singing) of different voices; grammar from a mixture of vowels and consonants created a whole art (writing). The same (thought) was expressed by Heraclitus the Dark: “Inseparable combinations form the whole and the non-whole, converging and diverging, consonance and discord, from everything is one and from one everything (is formed).”

11 . - - b r. 401 a 8. Animals, wild and tame, living in the air, on land and in water, are born, mature and die, obeying divine laws. For, as Heraclitus says, every reptile is scourged (of God) chases towards the stern.

12 . . Arius Didymus in Eusebius R. E. XV 20 (D. 471, 1). Zeno, like Heraclitus, calls the soul endowed with the faculty of sensation by evaporation. Namely (Heraclitus), wanting to show that rational souls are constantly evaporating, likened them to rivers in the following saying: “On him who enters the same river, new waters flow each time. In the same way, souls evaporate from moisture.” (cf. B 49 a. 91 and A 6. 15).

13. Athenaeum Vр. 178F Therefore, the pleasant should not be dirty, unkempt and wallowing in the swamp, as Heraclitus put it. (Cf. B 9. 55 B 147). Clement Strom. 12. Pigs enjoy the mud (Cf. B 37).

14. . Clement Protr. 22. To whom exactly does Heraclitus of Ephesus prophesy? Night revelers, magi, bacchantes, maenads and initiates. He threatens them with posthumous punishment, he foreshadows fire for them. For initiation into the sacraments that are revered by people is not performed in a sacred manner.

15. - - 34 rub. 26, b. If it were not in the name of Dionysus that they organized a procession and sang a hymn to the penises, then this would be a most shameless act. Dionysus, in whose honor they rage and go mad, is identical with Hades.

16 . - Paedag IL 99. For, perhaps, someone will remain hidden from the sensory-perceptible light, but it is impossible to hide from the rational light, or, as Heraclitus says: “how can anyone hide from that which never enters.”

17. - Strom. II 8. For the majority do not understand what they encounter, and even from training they do not understand, but it seems to them (as if they know).

18. - - II17. If someone does not hope (to find something), then he will not find what he did not hope for. For (without hope) it is impossible to track down and overtake. (Sv. B 27).

19 . - - II24. Heraclitus scolds some, saying that they are not worthy of trust, (since) they do not know how to listen or express.

20 . - - II1 14. Apparently, Heraclitus views birth as a misfortune. He says: “Having been born, they want to live and die, or rather, find peace, and they leave their children to die.”

21. - - 21. AND Heraclitus calls birth death... in the following words: “Everything that we see when we are awake is death, and everything that we see when we sleep is a dream.”

22 . - - IV 4. After all, those who seek gold dig through a lot of land and find (gold) little.

23 . - - 10. If this had not happened, they would not have known the name of Truth.

24 . - - - 16. Those who died in war are honored by gods and people.

25 . - - - 50. For the more glorious the death, the greater the reward received.

26 . - - - 143. When a person has died (and the light of his eyes has gone out), he (however) is alive and lights a light for himself at night. When (a person) sleeps (and the light of his eyes has gone out), he is close to the state of death; While awake, a person comes into contact with the state of sleep.

27 . - - - 146. After death, something awaits people that they do not expect and do not think about.

28 . - - V R. For (only) opinion is something that (even) the most impeccable (thinker) knows and preserves. However, undoubtedly, the Truth will overtake liars and false witnesses.

29. - - - 60 (after B 104). For the best prefer one thing to everything: eternal glory (over all) perishable things. The crowd fills its belly like cattle.

30 . - - - V 105. This world order, identical for everyone, was not created by any of the gods or people, but it has always been, is and will be an eternally living fire, flaring up in proportions and extinguishing in proportions.

31. - - - (after 30). And that, according to his teaching, (fire) is born and mortal, further (his words) show: “The transformations of fire are, firstly, the sea; the sea is half earth, half prester.” This means that fire, by the ruling Logos or God of the universe, is transformed through the air into water, which is, as it were, the seed of world formation, and this he calls the sea. From the latter, in turn, arise the earth, the sky and what is between them. And how then the world returns to its original state again and a world fire occurs, he explains this in the following words (23): “It (fire) overflows like the sea, and receives its measure according to the same Logos, as it was before the appearance of the earth.”

32 . - - - 776. The one wisdom does not want and wants to be called Zeus.

33 . - - - And obedience to the will of one (is) the law.

34 . - - - Those who are unable to understand what they hear are like the deaf. The proverb applies to them: “While present, they are absent.”

35 . - - 141. For philosophical men should know a lot, according to Heraclitus.

36 . - - VI 16. Death for souls becomes water, and death for water becomes earth. Meanwhile, water arises from the earth, and the soul comes from water.

37 . - - Columella VIII 4. If you believe Heraclitus of Ephesus, who claims that pigs bathe in mud (cf. At 13), birds in dust or ashes.

38 . Diogenes 123 (1 A 1). Some believe that he (Thales) He was the first to observe the movement of the stars... Heraclitus and Democritus also confirm this with their testimony.

39. - I 88. In Priene lived Bias, son of Teutam, who was wiser than the rest (Cf. B 104).

40. - IX1. Much knowledge does not teach intelligence. For, otherwise, it would have taught Hesiod and Pythagoras, as well as Xenophanes and Hecataeus.

41. - - (butt, to 40). Wisdom lies in one thing: to recognize thought as that which rules everything in everything.

42. - - He said that Homer deserves expulsion from public meetings and punishment with rods, and Archilochus deserves exactly the same.

43. - - 2. Conceit should be extinguished faster than a fire.
Or in a political sense: Indignation must be extinguished more than a fire.

44. - - People must fight for the law as if they were fighting for (their own) walls.

45. - - 7. No matter what road you take, you will not find the boundaries of the soul: so deep is its basis (“measure” by J. Vernet).

46. - - He called conceit an epilepsy and said that vision is deceptive.

47. - - 73. Let us not make hasty conclusions about the most important (things)!

48. Etym. gen. βίος. So, the name of the bow is life (βίος), and his business is death.

49. Galen de diff. Puls. VIII 773 K. One is ten thousand for me, if it is the best.

49 a. Hercules. Alleg. 24 (after 62). We dive into the same waters and don’t dive into them, we exist and don’t exist. (Wed. At 12).

50. Hippolytus Fef. IX 9. So, Heraclitus says that everything is one: divisible indivisible, begotten unbegotten, mortal immortal, Logos eternity, father son, god justice. “Having listened not to me, but to the Logos, it is wise to agree that everything is one,” says Heraclitus.

51. - - (after B 50). And that everyone does not know and does not recognize this, he, blaming (everyone), says something like this: “They do not understand how divergent things are consistent with themselves: (it is) a returning (to itself) harmony, similar to what (is observed) in bow and lyre (Follows B1).

52 . - - Eternity is a playing child who places checkers: the kingdom (over the world) belongs to the child.

53 . - - War is the father of everything, the king of everything. She made some gods, others people, some slaves, others free.

54 . - - Hidden harmony is stronger than obvious.

55 . - - I prefer everything that is accessible to sight, hearing and study.

56 . [to 47]- - People, he says, are deceived regarding the knowledge of visible (things), like Homer, who was wiser than all the Hellenes taken together. After all, he was fooled by the children who killed the lice, saying: “Everything that we saw and caught, we threw away, and what we didn’t see and didn’t catch, we carry.”

57 . - - IX 10. The teacher of the crowd is Hesiod. They are convinced that he knows more than anyone, he who did not know that day and night are one.

58. - - Good and evil (the essence is the same). So, doctors, says Heraclitus, cut, burn and torture the sick in every possible way; (for this) they demand compensation from the sick, while they do not deserve anything, since they do the same thing: benefits and illnesses.

59 . - - He says that the straight and crooked paths of a felting screw are identical (for a tool called a shell in a felting machine, the rotation is both straight and curved, since at the same time it moves up and in a circle).

60. - - The path up and down is the same.

61. - - Sea water is the purest and dirtiest; For fish it is nutritious and life-saving, but for people it is unfit for drinking and harmful.

62. - - Immortals are mortal, mortals are immortal: the life of some is the death of others and the death of some is the life of others.

63. - - He also speaks of the resurrection of this visible body in which we were born, and knows that God is the author of this resurrection. He says this: “Before those who are there, they rise and become watchful guardians of the living and the dead.”

64 . He also says that judgment on the world and on all (beings) in it is carried out through fire. It is expressed as follows: "Lightning rules everything") , that is, it directs (everything), and he calls the eternal fire lightning. In the same way, he says that this fire is intelligent and is the reason for the structure of the world.

65 . He calls it (fire) deficiency and excess . According to his teachings, there is a deficiency in the formation of the world, while the world fire is an excess.

66 . For all, he says, the coming fire will judge and condemn .

67 . - - God is day and night, winter and summer, war and peace, saturation and hunger (all opposites. This mind) changes like fire, which, mixed with incense, is named after the incense of each (of them).

67 a. Gisdos scholastic ad Chalcid. Plat. Tim. Likewise, the vital warmth emanating from the sun gives life to everything that lives. Accepting this position, Heraclitus makes the most excellent comparison of a spider with a soul, a web with a body. In the same way, he says, just as a spider, being in the middle of a web, feels as soon as a fly breaks any of its threads, and therefore quickly runs there, as if taking care of fixing the thread, so the soul of a person, when any part of the body is damaged, she hurriedly rushes there as if unable to bear the damage to the body with which she is firmly and proportionately connected.

68. Iamblichus de myst. I 11. And as a result, Heraclitus rightly called them (means of soul cleansing) medicines, since they heal souls from terrible things and make them unharmed from the misfortunes of life.

69. - - V 15. So, I distinguish between two types of sacrifices. Some (sacrifices) are made by people who are completely pure, as can occasionally be (in cases where a sacrifice is made) by an individual, as Heraclitus says, or by some small, easily countable number of people. Others (victims) are material, etc.

70. [to 79]- - de anima. Really, how much better is the opinion of Heraclitus, who called human thoughts child's play.

71. [to 73] Mark Antoninus IV 46 (after 76). Those who forget where the road leads must also remember.

72 . - - With that Logos with whom they have the most constant communication, the ruler of the universe, they are at odds, and the things with which they daily encounter seem unfamiliar to them.

73 . - - You should not act and speak as if in a dream. After all, even then it seems as if we are acting and speaking.

74 . [to 97]- - One should not act like the children of their parents, that is, to put it simply: “the way we adopted.”

75 . - VI 42. I believe Heraclitus calls the sleepers workers and collaborators in the world process.

76 . Maximus of Tire XII 4 r. 489 (after B 60. 62). Fire lives by the death of earth, air lives by the death of fire, water lives by the death of air, earth by the death of water.
Plutarch de E 18. 392 S. The death of fire is the birth of air, and the death of air is the birth of water.
Mark IV 46 (before B 71). The earth died - fire arose, water died - air was born, air died - fire arose, and vice versa.

77 . Numenius fr. 35 (in Porfiry). That is why Heraclitus says that it is pleasure or death for souls to become wet. Pleasure for them lies in entering into birth. In another place he says that we live by the death of their (souls) and they live by our death (B 62).

78. Origen s. Cels. VI12 r. 82, 23 (like 79 and 80 from Celsus). For human character is unreasonable, but divine character is rational.

79. - - (after 78). The husband is considered stupid by the deity, just as a child is considered stupid by an adult.

80. - - VI 42. But one must know that war is universal, that truth is discord, and that everything arises through struggle and out of necessity.

81. [cf. 138] Philodemus Rhet. Ic. 57. 62 (from the Stoic Diogenes). Oratorical instruction in all positions has this goal and, according to Heraclitus, it leads to slaughter (the enemy).

82. Plato Hipp, major. 289 A. The most beautiful ape is ugly compared to the human race.

83 . - - IN. The wisest of people, compared to God, seems like a monkey in wisdom, beauty, and everything else.

84. . Dam Epp. IV 8, 1 (Etheric fire in the human body)“changing rests” and “it’s hard to be under the (direct) control of the same (gentlemen) for whom you work.”

85. Plutarch Coriol. 22. It's hard to fight your heart. For it buys each of its desires at the cost of its soul.

86. - - 38. But most of the divine (deeds) elude knowledge due to lack of faith.

87. - de and. 7p. 41 A. A stupid person is usually afraid at every word.

88. - cons, ad Apollo 10 p. 106 E. It is (always) the same in us: life and death, vigil and sleep, youth and old age. For This, having changed, there is That, and back, That, having changed, there is This.

89. - de superst. 3p. 166 pp. Heraclitus says that those who are awake have one common world, but in a dream everyone goes into his own (world).

90. - de Ε 8 r. 388 E. Everything is exchanged for fire and fire for everything, just as goods are exchanged for gold and gold for goods.

91. - - 18 rub. 392 V. It is impossible to enter the same river twice, according to Heraclitus (Wed. At 12), and (in general) it is impossible to touch a mortal substance twice, which would be identical in (its) property); but, changing with the greatest speed, it breaks up and gathers again (it would be better to say, not again and not then, but at the same time it comes and goes) and flows in and out.

92. - de Pyth. or. 6p. 397 A. The Sibyl, who, according to Heraclitus, speaks with frantic lips sad, unvarnished, unadorned, reaches with her voice in a thousand years, for God (inspires) her.

93. - - 18 rub. 404 D. The Lord, whose oracle is in Delphi, does not say, does not conceal, but hints.

94 . - - de exil. 11 p.m. 604 A. For the sun will not exceed its (allotted) measure. Otherwise, the Erinnyes, the guardians of Truth, will overtake him.

95 . Plutarch Sympos. Ill pr. 1 rub. 644F For it is better to hide (your) ignorance: however, this is difficult to do in a state free from tension, and in a state of guilt.

96 . - - IV 4, 3 p. 669 A. For it is more necessary to throw away corpses than manure.

97. - an sent resp. 7p. 787 S. After all, dogs bark at those they don’t know.

98 . -fac lun. 28 p.m. 943 E. Souls smell in Hades.

99. - aqu. et ign. co-workers 7r. 957 A; de fort. 3 p.m. 98 S. If there were no sun, then, despite the other lights, it would be night.

100 . - - Qu. Plat. 8, 4 r. 1007 D? The flight of times. The sun, their guardian and guardian, determines, guides, reveals and reveals the changes and seasons that everything brings (with it), as Heraclitus puts it, etc.

101 . - - adv. Colot. 20. 1118 S. I questioned myself.

101 a. Polybius XII 27. For, while we by nature have, as it were, two certain organs, through which we know everything and perform many things, (namely) sight and hearing, (however) vision is much more truthful, according to Heraclitus: “For the eyes are more accurate witnesses than ears."

102. Porfiry k l 4. With God everything is beautiful, good and fair; people consider one thing fair, the other unjust.

103 . - κ Ξ 200. For in a circle the beginning and the end coincide.

104 . Proclus in Ale. I p. 525, 21. For what kind of mind or understanding do they have? They believe in folk singers and their teacher is the crowd. For they do not know that “many are bad, few are good.”

105 . [to 119] Scholium Nota. AGkXXIII251. That Homer was an astrologer, Heraclitus concludes from here (i.e. from Iliad XVIII 251) and from his following expressions: “Not a single mortal escaped fate”; (Iliad VI478) etc.

106 . Seneca er. 12, 7. One day is like all the others.

107 . Sextus Empiricus VII 126. The eyes and ears of people who have rude souls are bad witnesses.

108 . Stop flor. I 174. Heraclitus: “Of those whose speeches I heard, not one came to the knowledge that wisdom is detached from everything.”

109 . - - 775. Hiding ignorance is better than showing it off.

110. - - 776. People would not be better off if all their desires were fulfilled.

111. - - 777. Illness makes health pleasant, evil makes good, hunger makes you satiated, fatigue makes you rest.

112. - - 775. Thinking is the greatest excellence, and wisdom consists in speaking the truth and, listening to (the voice of) nature, acting in accordance with it.

113 . - - 77R. Everyone has the same mindset.

114 . - - 77R. Those who wish to speak intelligently must rely on this universal, just as the state (is based) on the law and even more firmly. For all human laws are nourished by the one divine. For the latter dominates as much as he pleases, dominates everything and conquers everything.

115 . - - 180 a. The soul is inherent in the Logos, which multiplies itself.

116 . - - V 6. given to all people (opportunity given) know ourselves and be reasonable.

117. - - 7. The drunk man staggers and is led by an immature youth. He does not notice where he is going, since his soul is wet.

118. - - 8. Dry shine: the wisest and best soul.

119. - - IV 40, 23. Heraclitus said that a person's character is his demon.

120 . Strabo 16r. 3. Better and at the same time closer to Homer, Heraclitus mentions the constellation Ursa instead of the North Pole: “The boundaries of morning and evening are Ursa and (located) opposite the Ursa the mountain of bright Zeus.” After all, the North Pole, and not the Ursa, is the border between sunset and sunrise.

121 . - XIV 25 rub. 642 Diogenes IX 2. The Ephesians deserve that all their adults should outweigh each other and leave the city for minors, because they expelled their best husband, Hermodorus, saying: “Let no one be the best among us. And since he turned out to be such, let him live.” in another place and with others."

122 . Seida see άμφισβατειν (to argue) and άγκιβατειν (to approach). Heraclitus: approaching.

123 . Themistius or. 5 rub. 69. Nature, in the words of Heraclitus, loves to hide.

124. [to 46] Theophrastus Metaphys. 15 rub. 7 a 10 Usen. But even this would seem absurd if the whole sky and each of its parts were completely ordered and in accordance with reason, both in appearance, and in (internal) forces, and in circular movements, but in the beginning there was nothing like that would be, but, as Heraclitus says, the most beautiful structure of the world (would be) like a heap of rubbish, scattered at random.

125. Theophrastus de vert. 9. And kykeon decomposes if you don't shake it.

125 a. Tsets ad. Aristoph. Pint. 88. He portrays Plutos as blind [god of wealth], since the latter is the father not of virtue, but of vice. That is why Heraclitus of Ephesus expressed curses and not good wishes to the Ephesians when he said: “Let wealth (never) leave you, Ephesians, so that you disgrace yourselves with your depravity.”

126 . - schol. ad. exeg. II p. 126 Herm. Cold becomes warm, warm becomes cold, wet becomes dry, dry becomes wet.

DUBIOUS, FALSE AND FORGETED FRAGMENTS

126 a. Anatoly de decade p. 36. But according to the law of times, the septenary is united at the moon, but it is separated at the Ursa, these two signs of immortal Memory.

126b. Anonymous in Plat. Theaet. 71, 12 (the text is very spoiled). Epicharmus made acquaintance with the Pythagoreans, and (himself) came up with some very important (teachings), including reasoning about growth. It leads along the path indicated by the saying of Heraclitus: “One always grows one way, another another, each according to its own need.” So, if everyone constantly flows and changes, then substances, due to (this) continuous flow, are different at different times.

127 . Aristocritus Theos. 69 (after B 5). He said to the Egyptians: “If they are gods, then why do you mourn them? If you mourn them, then you no longer consider them gods.”

128 . - 74. Seeing that the Hellenes gave an honorable gift to the gods, Heraclitus said: “They pray to the statues of the gods that do not hear, as if they could hear; they do not reward (anything), just as they could not demand (anything).

129 . Diogenes VIII 6. Pythagoras, the son of Mnesarchus, devoted himself to research more than any other people and, having chosen these works for himself, compiled for himself (from them) his wisdom: much knowledge and deception.

130. Gnomologium Munich lat. I 9. Heraclitus said: “You shouldn’t be such a mocker that you yourself seem funny.”

131. - Parisian paragraph 209. Heraclitus said that conceit is a backward step in moving forward.

132. - Vatican 743 para. 312. Honors enslave gods and men.

133. - - 313. Bad people are opponents of truth ("truthful" G. Diels).

134. - - 314. Education for the educated is the second sun.

135. - - 315. He said that the shortest way to good fame (is to) become good.

136. Scholium of Epictetus. Bodl. p. LXX1. Heraclitus: The souls of those killed in battle are purer than (the souls of those who died) from disease.

137 . Stop eel. I 5, 15 rub. 78, 11 (after Aetius I 27, see 12 A 8). At least he writes: “For there is a definition of fate for all cases...”

138. Codex Paris 1630. Philosopher Heraclitus on life: No matter what road of life one goes, etc. (= Posidonius Epigr. 21).

139. Catalog of Greek codes. astrol. IV 32 VII 106. A forged work from Christian times entitled: “On the Origin of the Stars,” attributed to Heraclitus. Start: Since some say that in the beginning the stars were arranged... End: he who made it desired.

HERACLITUS(Ἡράκλειτος) from Ephesus (c. 540 - c. 480 BC, according to Apollodorus) - ancient Greek pantheistic philosopher; political, religious and ethical thinker of a prophetic and reformist bent. He had the hereditary title of basileus (king-priest), which he renounced in favor of his brother. The author of a single work (in one book of three chapters: “On the Universe, on the State, on Theology”), according to legend, dedicated to the temple of Artemis of Ephesus; More than 100 fragments of quotes have been preserved. The book of Heraclitus is written in metaphorical language, with deliberate ambiguity, parables, allegories and riddles (hence the nickname "Dark" and the difficulties of interpretation). Peripatetic doxography, literally understanding the metaphors of Heraclitus, one-sidedly interpreted him as “physics”, but, according to the testimony of the grammarian Diodotus (in Diogenes Laertius IX, 15), the work of Heraclitus is not “about nature”, but “about the state”. In a sense, Heraclitus was the first Greek utopian, anticipating the theme of Plato's Republic and writing about the ideal reconstruction of society, religion and morality on the basis of natural law, starting with a radical reform of human language and thought.

The uniqueness of Heraclitus' ideological and philosophical positions lies in the fact that he opposed both the mythopoetic tradition (Homer, Hesiod) and the rationalism of the Ionian enlightenment (Xenophanes, Hecataeus). The fundamental opposition around which Heraclitus' thought revolved was “one” and “many” (or “all”). In ontology, cosmology, theology, politics and ethics, Heraclitus asserted the primacy of “one” over “many”: only one is true and real, it is identical with the substratum of “this cosmos”, it is the only true god, it reveals itself in “natural” law (paradigmatic for all human laws), it is also the highest ethical value (since the goal of philosophizing is deification); Accordingly, the phenomenal world of the “many” is linked to polytheism, democracy (the rule of the “many”), hedonism (love of the sensory multitude) and is denied by Heraclitus as inauthentic and devoid of value. Formally, Heraclitus’ monism is similar to Eleatic, but the method is diametrically opposed. If the rationalist Parmenides proves the thesis of unity through logical deduction, then Heraclitus does the same, declaring pure sensationalism (“what can be seen, heard, learned, then I prefer” - fr. 5 Marcovich / 55 DK), dividing the entire phenomenal world into pairs of opposites and showing the “identity” of each of them (a significant part of the fragments of Heraclitus are specific examples of such a coincidence of opposites). The “unity of opposites” in Heraclitus is not “unity” or “connectedness” (which would presuppose their separate individuality, denied by Heraclitus), but “complete coincidence”, absolute “identity” (ταὐτόν) up to indistinguishability. The objective (“by nature”) “one” is empirically revealed as “two.” Thus, it is the thoroughly antithetical structure of “phenomena” that testifies to the indissoluble “harmony” and absolute unity of the “hidden nature” (= cosmic god). Hidden “peace” and “harmony” are revealed as revealed “war” and “discord” (fr. 28/80). But people “do not understand that the hostile gets along with itself: an inverted harmony, like a bow and a lyre” (fr. 27/51). The two attributes of Apollo (whom Heraclitus considers his philosophical mentor - fr. 14/93) coincide in the schematic A (α) - the figurative figure of a bow (a symbol of war), which, when “inverted”, turns out to be a lyre (a symbol of peace).

Heraclitus' epistemology is connected with his philosophy of name and is based on the metaphorical model of “the world as speech” (logos), typologically close to the ancient Indian concept Brahman (first “sacred speech”, then – the ontological absolute) and the idea "Books of Nature" in medieval and Renaissance philosophy. The metaphorical expression “this is speech” (logos, fr. 1/1) refers to “what is before our eyes,” to the visible “speech” of nature, to the physical cosmos, directly perceived by the senses. The book (speech) of nature cannot be read (heard) without knowing the language in which it is written (fr. 13/107); individual things are the “words” of this speech. Since Greek writing was continuous (without word division), philosophy turns out to be an art correct reading(interpretation) and dividing the sensory text into “words - and - things”: “... I divide them according to nature and express them as they are” (fr. 1/1). The task of the philosopher is to isolate each pair of opposites from the stream of sensory data, “grabbing” them “together”, in one word-concept. People divided “this logos” not “by nature”; as a result, all the words of the human language are just meaningless “syllables” of natural names, and all human language (and thinking) is like the incoherent muttering of a sleeping person or the glossolalia of a madman. The world as logos, read (heard) correctly, is “one,” read incorrectly is “many.” “Having listened to this speech, not mine, I must admit: wisdom lies in knowing everything as one” (fr. 26/50). Humanity lives in an incorrectly deciphered world of opinion-doxa: “the majority do not perceive things as they encounter them (in experience) ... but imagine” (fr. 3/17). People “face” reality face to face, but do not see it, since they are immersed in “their own consciousness” (ἰδὶη φρόνησις), they are “present, absent” (fr. 2/34) and see only their own dreams. Scientists accumulate empirical facts, not realizing that they are only multiplying their ignorance: knowledge of “phenomena” is like catching lice - the more “seen and grabbed,” the less remains (fr. 21/56). “Being loves to hide” (fr. 8/123): in order to find a golden grain of truth, one must dig up a mountain of waste rock “phenomena” (fr. 10/22). But the one who does this titanic work and eliminates the entire phenomenal world entirely will come to the starting point and meet himself: “I was looking for myself” (fr. 15/101).

Ontologically, the absolute is identical to the subject of knowledge (cf. the identity of Brahman and atman in Advaita Vedanta). After the elimination of conventional plurality, “this cosmos” appears to the common mind as “an ever-living fire, regularly flaring up, gradually dying out,” it “was not created by any of the (traditional) gods, by any of the people, but was, is and will be” (fr. 51/30). “Fire” is a metaphor of the sacred type, denoting “pure essence” or “imperceptible substrate”, to which sensual incense is “mixed” (“day - night”, “winter - summer”, etc. - fr. 77/67) , incense on the altar of space in the Temple of Nature. Mortals perceive only incense (i.e., “phenomena”) and mistakenly give them “names” - “according to the smell of each,” while the only real basis (“nature”) of all these names is “fire.” “Fire” of Heraclitus has life (fr. 51/30), consciousness (φρόνιμον), providential will (cf. fr. 85/41) and “rules the universe” under the name “Perun” (fr. 79/64), i.e. e. identified with Zeus. He is the bearer of cosmic justice (Dike) and a formidable Judge, punishing sinners at the end of time (fr. 82/66). The Greek word πῦρ, meaning not so much “fire” in the sense of “visible flame”, but rather “dust, heat” (cf. the ancient Indian concept of “tapas”), in Heraclitus takes on the meaning of fiery energy, cosmic spirit, since it is opposed to carnal, bodily existence as its potential (fr. 54/90). The “quenching” of fire at the beginning of the cosmic cycle (a kind of kenosis) leads to its incarnation into the sensually tangible body of a dismembered cosmos, consisting of four elements (fr. 53/31). The era of “need” and suffering of the cosmic god is coming, having wasted himself on the sublunary elements (air, water, earth). Gold is given as security for property (fr. 54/90), but after the expiration of the debt period, the gold is returned, and the security (property) is given away: the fiery spirit disincarnates and enjoys the “excess.” This cyclic pulsation of the Universe is endless and fatally inevitable. In the cosmogony of Heraclitus, traces of the myth about the passions of the dying and resurrecting deity are clearly visible. Hence his “tragic pessimism”: we live in an era of degeneration of existence, but the future of humanity is even more terrible than the present (cf. the legend of Heraclitus as the “crying philosopher”).

Man, like the cosmos, consists of light and night (spirit and body), the alternating predominance of which over each other (“flaring up and dying out”) causes the alternation of wakefulness and sleep, life and death: when dying, a person “awakens” from the death of carnal existence (fr. 48/26). The sublunary world in which we live is the afterlife (Hades), and the body is the grave of the soul (fr. 49/21, 50/15, 72/98). “Souls” are involved in the cosmic cycle of elements (cf. Samsara ), from which only fire is excluded (fr. 66/36). Therefore, in order to break out of the circle of rebirths and get rid of suffering, you need to make your soul “dry”, i.e. bring her closer to the “fire”. Achieving “dryness” requires asceticism: diet (vegetarianism), sexual abstinence (since semen is the outpouring of a moist soul) and general renunciation of sensual pleasures. Falling into the world of formation (for “it’s hard to fight passion” - fr. 70/85), the soul begins to feed on evaporation from the blood of its own body, constant “hydration” makes it “drunk” (fr. 69/117) and drives it crazy: she forgets the world of being and perceives only the flow of becoming. The “wet soul” is the substrate of sensation. Heraclitus compared the eternally flowing vapors of souls to rivers: “on those entering the same rivers, now one or another water flows” (fr. 40/12). “The one who enters the river” is the conscious Self immersed in the flow of sensations. The world of becoming, therefore, is a projection of the mental stream of consciousness onto objective reality. He who lives “according to nature” and “attends” to the logos (B 112), having achieved fiery enlightenment of the mind, can acquire “unexpected things” (fr. 11/18) and become a god during his lifetime (therefore, the apocryphal letters of Heraclitus speak of his self-deification). “Personality is the deity (or “fate”) of a person” (fr. 94/119).

The political section of the book of Heraclitus is almost not represented in fragments. Probably his political ideal was a utopian enlightened monarchy - the rule of “one best” (fr. 98/49), a philosopher on the throne, based not on written laws adopted and repealed by the “willfulness” (fr. 102/43) of the majority, but to “one, divine”, inscribed in the eternal “Book of Nature”. It is possible, however, that he identified this monarchy with Cosmopolis, and therefore was an anarchist-cosmopolitan (this is how the Cynics understood him). Polytheism, according to Heraclitus, should be replaced by the cult of one god: “To recognize one Wise Being: a spirit (Γνώμη) who can rule the entire Universe” (fr. 85/41). Darius's monotheistic reform may have influenced Heraclitus (which is why he was compared to Zoroaster), but the extent of Iranian influence remains a matter of debate.

Fragments:

1. DK I, 139–190;

3. Heraclitea, édition critique complète des témoignages sur la vie et l’oevre d’Héraclite d’Éphèse et des vestiges de son livre et de sa pensée, ed. S. Mouraviev, vol. II A 1. P., 1999;

4. Lebedev. Fragm., part 1. M., 1989, p. 176–257.

Literature:

1. Cassidy Φ. Χ. Heraclitus. M., 1982;

2. Bogomolov A.S. Dialectical logos: The formation of ancient dialectics. M., 1982, p. 56–76;

3. Dobrokhotov A.L. Heraclitus: phragm. In 52. – In the collection: From the history of ancient culture. M., 1976, p. 41–52;

4. Muravyov S.N. Life of Heraclitus of Ephesus. – “Bulletin of Ancient History”, 1974, 4, p. 3–23, 197–218; 1975, 1, p. 27–48, 229–244; 1976, 2, p. 47–71;

5. It's him. Hidden harmony. Preparatory materials for the description of the poetics of Heraclitus at the phoneme level. – In: Paleobalkanistics and Antiquity. M, 1989, p. 145–164;

6. Lebedev A.B. Agonal model of the cosmos by Heraclitus. – “Historical and Philosophical Yearbook’87.” M., 1987, p. 29–46;

7. Kahn Ch. The art and thought of Heraclitus. Cambr., 1979;

8. Atti del Symposium Heracliteum 1981, v. 1–2. Roma, 1983–84;

9. Lebedev A. The Cosmos as a Stadium: Agonistic Metaphora in Heraclitus’ Cosmology. – “Phronesis”, 1985, v. 30, 2, p. 131–150;

10. De Martino Fr.,Rosseti L.,Rosati P.P. Eraclito. Bibliographia 1970–1984, Edizioni Scientifiche Italiane, 1986;

11. Wilcox J. The Origins of Epistemology in Early Greek Thought: A Study of Psyche and Logos in Heraclitus, 1994.

Heraclitus of Ephesus - approximately 540 - 480 BC

1.Life and works. Heraclitus came from a noble family, one of his ancestors was the founder of Ephesus. He belonged by birth to the aristocratic party and in maturity was a bitter enemy of the democracy developing in the Ionian cities. The expulsion of his friend Hermodorus from the city finally set him against his fellow citizens. He did not consider it possible to participate in the legislation and government of the city, the structure of which seemed to him hopelessly damaged; Having lost the rank of basileus to his brother, he lived poorly and alone. They say that he also rejected the invitation of the Persian king Darius to spend some time at his court. Heraclitus was initiated into the Eleusinian mysteries, studied with magician-priests, followers of Zoroaster, and was a priest himself. At the end of his life, he retired from Ephesus and lived as a hermit in the mountains, eating herbs.

Heraclitus outlined his teachings in the book "About nature", which he gave for safekeeping to the temple of Artemis of Ephesus. From this work, divided into three parts - natural philosophical, political and theological - many aphorisms have come down to us, reminiscent of the sayings of oracles, who usually communicated only with those who deserved it and stayed away from the crowd. And Heraclitus hid his thoughts in order to avoid the ridicule of fools who believed that they understood everything, passing off ordinary common sense as profound truths. For this he was nicknamed “dark,” although certain passages of his writing were distinguished by strength, clarity and conciseness.

2. Dialectics as a doctrine of the unity and struggle of opposites. Heraclitus argued: everything flows, nothing remains motionless and constant, everything develops and turns into something else. In two of his famous fragments we read: “You cannot enter the same river twice and you cannot touch something mortal twice in the same state, but, due to the uncontrollability and rapidity of change, everything is scattered and collected, comes and goes.” “We enter and do not enter the same river, we are the same and not the same.” The meaning of these fragments is clear: outwardly the river is the same, but in reality it each time consists of new water, which comes and disappears, therefore, entering the river a second time, we are washed with different water. But we ourselves change: at the moment of complete immersion in the river, we are already different, not the same as we were. That is why Heraclitus says that we enter and do not enter the same river. In the same way, we are and are not, in order to be what we are at a certain moment, we must not be what we were at the previous moment. This aspect of Heraclitus's teaching led some of his disciples to extreme conclusions, such as Cratylus, who argued: not only can we not bathe in the same river twice, but we cannot bathe even once; at the moment of entering and immersing ourselves in the river, another water arrives, and we ourselves are different even before complete immersion.

For Heraclitus, the statement about the variability of the world around us was a statement of a fact obvious to everyone, starting from which, we need to go to deeper questions: what is the source or cause of the constant change in the world; what lies at the basis of the world, for it is impossible to think of becoming without being!? There are two sources of movement and change: external and internal. The first source is the existence and interaction of opposites. Becoming is a continuous transition from one opposite to another: cold things become hot, hot things cool, wet things dry up, dry things become moistened, a youth becomes decrepit, a living dies, another youth is born from a mortal, and so on. There is always a struggle between opposing sides. “Struggle is the mother of everything and the ruler of everything.” The eternal flow of things and universal formation are revealed as a harmony of contrasts, as the eternal pacification of the warring parties, the reconciliation of disputants and vice versa. “They (the ignorant) do not understand that what is different is in agreement with itself; the harmony of differences is like the harmony of the lyre and the bow.” Only in alternation do opposites give each other a specific meaning: “Illness makes health sweet, hunger imparts the pleasantness of satiety, and hard work gives the taste of rest.” Opposites come from the One and unite in harmony: “The road up and the road down are the same road.” One and the same - living and dead, awake and sleeping, young and old, since some things, changing, became others, and those others, changing in turn, became first. Philosophy is reflection on the great contradictions that the mind encounters everywhere in the reality it knows. The opposite principles of unity and multitude, finite and infinite, rest and movement, light and darkness, good and evil, active and passive, exclude each other, and at the same time are united at the source and the entire structure of the Cosmos is maintained by their harmonious combination. Thus, Heraclitus argued Cosmic Law of Polarity: the manifested world exists thanks to the bifurcation of the One into opposites, which are united in their essence, but different in manifestation. Hence, knowledge of the world consists in knowing opposites and finding their unity.

3. Doctrine of Fire. The internal source of development of all forms of the world is the Spiritual Origin. Heraclitus argued that the One Principle, which lies at the basis of all phenomena in Nature, is Fire; everything is a manifestation of this Divine Substance. “All things are the exchange of fire, and one fire changes all things, just as goods are the exchange of gold, and all things are exchanged for gold.” “This order, the same for all things, was not created by any of the Gods, and by none of the people, but always was, is and will be an eternal living Fire, ignited in proportions and extinguished in proportions.” Fire is Spirit or Primary Life, all other elements and forms are only transformations of Fire, everything visible to us is only extinguished, hidden Fire. Fire, according to Heraclitus, Hippocrates and Parmenides, is the Divine Principle, the teachings of the Zoroastrians, Plato and the Stoics that everything in the world, including the soul and body of man, developed from Fire, the thinking and immortal Element, are identical. If Fire is the Spirit that animates everything, then earthly matter is an extinguished spirit; the souls of people, on the contrary, are “flaming fires,” ignited matter. The Universe arises from the One Element, Fire, this primary Substance is transformed from the state of Fire to Air then to the state of Water, then Water becomes Earth, and then everything returns to the source. The path from Fire to Earth - the path of extinction - Heraclitus calls the "path down", the reverse process of combustion - the "path up". He recognized the world year, consisting of two periods: the period of impoverishment of the Divine, corresponding to the formation of the world, and the period of fullness, excess, saturation, corresponding to the ignition of the Cosmos. Thus, Heraclitus argued Cosmic Law of Cycle: everything begins with a fiery divine state and ends in a dense state, and then the process unfolds back to the beginning, the material again becomes spiritual.

4. The doctrine of Logos and Cosmos. In the philosophy of the ancient Greeks, the word Logos had several meanings: law, word, saying, speech, the meaning of words and the content of speech, and finally, thought and its bearer reason. As a result, Logos is the Cosmic Mind, God is the Creator and Ruler of the Cosmos. Logos – Fiery Being; The Mind that moves the Cosmos is Fire and Fire is Mind. The Logos of Heraclitus periodically creates Cosmos from Fire and again destroys it after all the lives in it have passed the cycle of existence prescribed by it. Nothing will escape or hide from this fiery Logos, he will come suddenly, judge everything and take everything; the world must ignite and all the elements will again plunge into the Fire from which they once arose. By Cosmos, ancient philosophers meant our Solar System; knowing about the Infinity of the worlds, they studied our Cosmos, the house in which minerals, plants, animals, people and gods undergo evolution. Cosmos includes various spheres with different densities of matter; in Heraclitus we find mention that Cosmos is at least divided into two parts: the upper, celestial - the sphere of divine, pure and rational Fire, and the lower, sublunary - the sphere of extinguished Fire. a substance that is cold, heavy and damp. Thus, for the philosopher, the Cosmos seemed united and animate, full of souls, demons and gods.

5. The doctrine of man. Heraclitus fully accepted Pythagorean and Zoroastrian views on the human soul and its properties. Man is the unity of soul and body, and besides, man has two souls: one fiery, dry, wise, immortal; the other is wet, unwise, blind, mortal. Condemning popular religion, especially in the crude forms of its cult, Heraclitus, nevertheless, was a religious thinker who affirmed supermundane existence and the law of reincarnation. He believed that the souls of people, before descending “into generation” or sublunary existence, reside in the “Milky Way”. He revived the Orphic idea that bodily life is the mortification of the soul, and the death of the body brings the soul to life, affirmed the idea of ​​punishment and reward after death: “After death, something overtakes people that they did not expect, that they could not even imagine.” He recognized the individual immortality of the Supreme Soul and its evolution: Gods are immortal people, people are mortal gods; the death of a deity is life for a person, the death of a person is the birth of a deity, the resurrection of true life. “Immortals are mortal, mortals are immortal, these live by the death of those, and those die by the life of these.” There is constant communication between man and deity, as man cognizes the divine and the divine is revealed to him.

6. The doctrine of knowledge. Comprehension of the Truth is difficult; to find a grain of gold, a lot of earth needs to be dug up; to find the Truth, we must explore everything through personal experience and labor, believing our eyes more than our ears, ascending from the known to the unknown, expecting the unexpected. We must learn from Nature itself, comprehend the secret unity and harmony in the visible struggle, the hidden harmony triumphing over its opposite; we must look for the Law, the Logos in Nature itself. The weakness of the human mind, its delusions, and inability to perceive the Truth are determined by human sensuality, which darkens this light. It is necessary to be alert to the senses, since the latter are satisfied by the appearance of things. A person comprehends the Truth by joining the wisdom of the Logos, in which his Divine soul participates. Sensual passions and attractions that defile the soul, conceit, arrogance and superstition, addiction to private human opinions - all this alienates the soul from the Logos, the source of Wisdom. Must follow to the mind, which is one and universal, but people live as if each had their own mind and therefore are not aware of what they say and what they do. Any reasonable reasoning must be based on the universality and necessity of the Law, and, moreover, the Divine Law, and not the conditional decree of some state. Only rational knowledge has complete certainty; only Intelligence can discern the truth in perception, find identity and agreement in visible differences. The noblest of the senses - sight and hearing - lie to a person who is not enlightened by Reason and does not know how to understand their instructions. Truth is achieved by the mind beyond the senses. “Eyes and ears are bad witnesses for people if their souls are barbaric.” In this sense, Heraclitus considered himself a prophet of intelligible Truth, hence his oracular tone as a specific way of expression. The highest goal of human knowledge for him is the knowledge of the plan of the Logos.

7. “The Crying Philosopher.” Any legislation that normalizes human relations must draw its basis from the Law that governs the Cosmos. However, the moral and religious concepts of his contemporary society, just like the laws of his hometown, seemed to Heraclitus not only conventional, but downright false, completely corrupted. The deep pessimism of the “crying” philosopher had a cosmological and ethical basis. The world is an extinct, fallen Divinity, individual souls are filled with particles of divine Fire, having forgotten their divine origin. From childhood, people learn to commit lawlessness according to the law, untruth according to truth, learn deception, theft and dissipation, worshiping the one who is most successful in untruth and violence. Everyone has given themselves over to madness and greed, everyone is chasing illusory happiness, no one heeds the law of the Logos-God, no one knows the word of Truth. Whether people hear it or not, they do not understand it and, like donkeys, prefer straw to gold. The very knowledge they seek is vain knowledge, for their hearts do not have a desire for truth. People seek a cure for the evils of their lives, but their doctors are worse than the diseases. If any of them are sick, they call doctors: they cut, burn, drain the sore spot and demand bribes for the same thing that diseases do. If anyone has sinned, they offer bloody sacrifices, thinking to wash away their own dirt with their mud; they pray to the walls on which images of gods are written, not knowing what these Gods and Heroes really are.

All human social laws and moral requirements relative, however, their basis is absolute divine Laws. For example, war is evil, but war is also a necessity at this stage of human development: it makes some heroes, and even gods, others - ordinary people, some - free, others - slaves. The visible disasters and suffering caused by it are not evil in the absolute sense of the word, for just as a doctor sometimes torments the body he is treating, just as woolbeaters beat, tear and knead their wool to make it better and stronger, so people endure sorrows, without understanding their necessity. There are many opinions, but there is one Reason, one divine Law, and all human laws on which human society is based must be nourished by this Law. Justice is recognized in them; one should stand for their protection, as for the walls of one’s native city. But people are reluctant to obey this Law, they cannot stand superiority, they reject teachers, not recognizing that one is sometimes worth thousands, if he is the best and most knowledgeable.

Heraclitus (about 544-483 BC)

Heraclitus of Ephesus, a younger contemporary of the Ionian philosophers Thales, Anaximander and Anaximenes, a man of noble family, an aristocratic way of thinking and a sad temperament, prone to melancholy, built a system based not on experience, but on speculation, taking fire as the source of material and spiritual life, which , in his opinion, should be considered the beginning of all things. Heraclitus outlined his teachings in the book “On Nature”; ancient writers say that his presentation was very dark.

Heraclitus crying and laughing Democritus. Italian fresco 1477

According to Heraclitus, fire is a natural force that creates everything with its heat; it penetrates all parts of the universe, we accept that each part has a special property. These modifications of fire produce objects, and with its further modifications the objects produced by it are destroyed, and thus the universe is in an eternal cycle of changes: everything in it arises and changes; Nothing is durable or unchangeable. Everything that seems constant and motionless to a person seems so only through deception of the senses; Everywhere in the universe everything takes on different qualities every minute: everything in it is either composed or disintegrated. The law by which changes occur is the law of gravity. But the eternal process of changing matter is governed by a special universal law - an unchangeable fate, which Heraclitus calls Logos or Heimarmene. This is eternal wisdom, bringing order to the eternal current of change, to the process of the eternal struggle between emergence and destruction.

Heraclitus is the first ancient Greek philosopher known to us who believed that the main task of a philosopher is not to contemplate the inert, motionless forms of surrounding existence, but to penetrate into the essence of the living world process through deep inner intuition. He believed that in the universe this eternal, unceasing movement is primary, and all the material objects participating in it are only its secondary instruments. The teachings of Heraclitus stand at the origins of the ideological movement, which also gave rise to the modern Western “philosophy of life.”

The human soul, according to Heraclitus, consists of warm, dry steam; she is the purest manifestation of divine fire; it feeds on the heat received from the fire surrounding the universe; She perceives this warmth through her breath and senses. That soul is endowed with wisdom and other good qualities, which consists of very dry steam. If the steam that makes up the soul becomes damp, then the soul loses its good qualities and its mind weakens. When a person dies, the divine part of him is separated from the body. Pure souls become beings higher than humans (“demons”) in the afterlife. Heraclitus seems to have thought about the fate of the souls of bad people in the same way as the popular belief about the afterlife of the god Hades. Some scholars believe that Heraclitus was familiar with the Persian teachings of Zoroaster. They see his influence in the fact that Heraclitus considers everything dead to be unclean, gives an extremely high value to fire and considers the process of life a universal struggle.

Heraclitus. Painting by H. Terbruggen, 1628

Sensory knowledge cannot, according to the teachings of Heraclitus, lead us to the truth; it is found only by those who try to understand the divine law of reason that rules the universe; whoever obeys this law receives peace of mind, the highest good of life. Just as the law rules in the universe and must rule over the soul of man, so it must rule over the life of the state. Therefore, Heraclitus hated tyranny, and hated democracy, as the rule of an unreasonable crowd, which obeys not reason, but sensory impressions and is therefore worthy of contempt.

He boldly rebelled against Greek worship and rejected the gods of the popular religion. The scientist Zeller says about him: “Heraclitus was the first philosopher who decisively expressed the idea that nature is imbued with an original principle of life, that everything material is in a continuous process of change, that everything individual arises and dies; He contrasted this process of eternal change of objects with the unchanging sameness of the law of change, the dominion of rational power over the course of the life of nature.” Heraclitus’s idea of ​​​​the dominion of the unchanging, rational law-Logos over the process of change was, apparently, not accepted by those of his followers, whom Plato laughs at because they did not recognize anything permanent, they spoke only of the continuous variability of everything according to the internal law of the universe .

HERACLITES OF EPHESIS

FRAGMENTS

translation by Vladimir Nylender

Book publishing house "Musaget"
Moscow 1910.

Instead of a preface Fragments of “On Nature” by Heraclitus of Ephesus Doubtful, false and forged fragments Comments Register of fragments Numbering of fragments in the Diels and Bywater editions. List of authors citing fragments Bibliography

INSTEAD OF PREFACE.

The life of Heraclitus of Ephesus flows to the end into his creativity and is established only in the name of creativity. Here not a single moment perishes without a trace - but is transformed into an eternal symbol. Here a constant cognitive connection is established with the true and proper-- object of symbolization. And vice versa: each symbol is only a creatively transformed moment of his life. The Logos itself determines and directs towards symbolization all the cognitive energy of the contemplating sage. Because of this, the philosopher no longer has a basis for personal life: its source dries up, and it extinguishes itself. The subjective becomes objective. The all-unit object dissolves and absorbs the personality. The philosopher inevitably becomes a living symbol of his final goal and defines himself in it. He quite consciously participates in the life of the whole - the cosmos - and partly atones for the guilt of "flight from God"{Plotinus' words about Empedocles (IV, 8, p. 473)} - Logos. All life - both waking and dreaming - becomes only an action{πο 953;εῑν-- the usual expression of Heraclitus.} , sight and hearing of the Logos. The philosopher plays the first role in the drama, where the main character is the same Logos - “lightning that burns the stars”{Orphic words (Peteliyskaya inscription).} - identical with the hero, the creator of the drama itself. It is clear that there cannot be a “biography” of Heraclitus (in our sense of the word) at all. The ancients were right in presenting the life of the philosopher symbolically - as his λόγοι. They guess that the work of Heraclitus is his life. Our modern fighting slogan is the primacy of creativity over knowledge-- resounds eternally in the precious fragments of the teachings of the great sage of Ephesus. Three events fatally determine the life of Heraclitus; in them his whole fate is clearly outlined. For the first time he heeds the Logos - a prophetic gift crowns the head of the wise archon-basileus. However, this divine gift turns out to be fatal-- and so the philosopher returns it to the Great Artemis of Ephesus. Then the Logos calls Heraclitus a second time-- and takes you away from the world to the mountains{See the biography of Heraclitus in Diog. Laert.} . The day of Heraclitus is ending forever. One can only guess about his further fate. Was there atonement for guilt accomplished there, on the heights? Was that the last blissful achievement? Who's to say? It is impossible to comprehend the philosophical system of Heraclitus without his personal fate. It is in vain to remain silent about the drama of his life, to separate it from his work. This question must be raised sharply and openly, as the most important one. One must be able to read his life - in these scattered fragments. Future researchers will follow this path. Heraclitus' poem Περὶ φύσεως has not reached us in its complete form. Only 139 fragments have survived, and even those cannot always be accurately identified. I tried not only to convey exactly the thought of Heraclitus, but also to preserve his style. Translation made from Diels's edition (Herakleitos von Ephesos, 2. Aufl. Berlin. 1909). The appendices are taken from the same publication. I express my deep gratitude to professors N.I. Novosadsky and A.V. Kubitsky, as well as G.A. Rachinsky. Their instructions and advice made my work very easy.

Vladimir Nylender.

FRAGMENTS.

"ABOUT NATURE".

1. Sextus Empiricist: “but although this Logos (= Word) exists, eternal, people are slow-witted: both before they hear - and after hearing for the first time. For (some) - although everything happens according to this Logos - are like inexperienced ", trying both in the epic and in my works to understand what I am expounding: distinguishing everything by nature and interpreting how it appears. But what they do while awake escapes other people, as well as what they do in sleep." 2. Therefore, the “common that is” of the community must be followed. For the common is the communal. “Although there is a common Logos, the majority lives as if it had its own understanding.” 3. Aetius: [about the size of the sun] “the width of a human foot.” 4. Albert the Great: “If happiness were in the pleasures of the body, we would call oxen happy when they find peas to eat.” 5. Aristocritus: “but they cleanse themselves in vain, desecrating themselves with blood: as if someone, having fallen into the mud, began to wash himself with mud. And he would seem crazy if another person noticed him doing such a thing. And to idols they pray with this - as if someone is talking to houses - without knowing anything about the gods and heroes: what they are.” 6. Aristotle: the sun - as Heraclitus says - is not only “young during the day,” but it is always young continuously. 7. And some think that the smoky-smelling incense is a sense of smell that is common to both earth and air. And everyone strives for it thanks to their sense of smell. That is why Heraclitus said that “if everything that exists became smoke, the nostrils would recognize it.” 8. Heraclitus: “what is opposed is what unites” and “from diversity comes the most beautiful harmony” and “everything happens thanks to discord.” 9. “donkeys will prefer straw - not gold,” 10. but, of course, nature clings to the opposite and from it she receives some kind of consonance - and not to the like: so, without a doubt, she connected the masculine with the feminine, but not that or another with its homogeneous, and she established the first agreement with the help of opposites, and not through similarities. But it seems that art, imitating nature, does the same thing. For painting, deliberately mixing white, black, yellow, and red colors, obtains images that are consistent with the nature of the samples it draws. And music, combining high and low, long and short voices, obtains a single harmony from various sounds. And grammar, by comparing vowels and consonants, makes up a whole art out of them. And this was also the saying of Heraclitus the Dark: “connections: whole and not whole, united and diversified, melodic and unmelodic, and from everything - one and from one - everything.” 11. And animals - both wild and domestic, and those that feed in the air, and on the earth, and in the water, and are born, and develop, and die, obeying the statutes of God: “for every reptile is grazed by the scourge of “God,” as says Heraclitus. 12. Arius Didymus: Zeno says that the soul is a sensual incense - like Heraclitus: namely, wanting to explain that souls that are incense always become rational - he likened them to streams, saying this: “to those entering the same streams - different and other waters flow in. And also souls are incense from the moisture.” 13. Athenaeus: for there should not be a person dear to us. dirty or unclean, or, according to Heraclitus, “to love dung.” 14. Clement of Alexandria: so to whom does Heraclitus of Ephesus prophesy? "to those wandering in the night, magicians, bacchantes, penams, mistams"; to them he threatens a posthumous future, to them he prophesies fire. “For the mysteries established for men are wickedly shared.” 15. “for if it weren’t for Dionysus, they organized a procession and sang hymns in honor of the Phallus, they would have committed an even more shameful thing! But Hades himself is also Dionysus, before whom they go mad in Lanea.” 16. for, perhaps, it will be possible to elude the sensory light, but it is impossible to escape from the rational one; or - as Heraclitus says: "from the one who never leaves - how can anyone escape?" 17. “for the majority do not understand: what is it that comes across? And having studied, they do not know, but they themselves think” (that they know). 18. “If you don’t hope, you won’t comprehend the hopeless, the incomprehensible and the inaccessible.” 19. Heraclitus says, cursing that there are such unbelievers: “they do not know how to listen or speak.” 20. So, it is clear that Heraclitus considers birth an evil when he says: “those who are born desire to live and accept death; or rather, peace; and they leave children in order (and) to die.” 21. And doesn’t Heraclitus call death birth?... using these words: “death is everything that we see while awake, and what we see in slumber is sleep.” 22. “For gold seekers will dig up a lot of ground and find little.” 23. “The truth of the name would not have been known if this had not happened.” 24. “Gods and people honor those who fell in battle.” 25. “for the more magnificent the death, the more magnificent the share they acquire after death.” 26. “a person lights a light for himself on the (mortal) night; and he is not dead [by extinguishing his eyes], but alive; but he comes into contact with the dead - dozing [by extinguishing his eyes], while awake - he comes into contact with the dormant." 27. “Everything awaits people who have died, things they don’t hope for, things they don’t think about.” 28. for “the most thoughtful person recognizes and protects opinions; but, however, the Truth will take away the builders of lies and witnesses.” 29. “for they choose one, from all mortal things - only the best: the ever-flowing glory; and the majority are satiated, like cattle.” 30. “This cosmos, the same for everyone, was not created by any of the gods or people; but it was eternally and is and will be an eternally living fire - gradually igniting and gradually extinguishing.” 31. "stages of fire: first is the sea, and the sea is half earth, and half is a tornado ( Πρηστήρ )". Namely, he speaks (i.e., Heraclitus) about its meaning, that fire, thanks to the “Logos” who governs everything and God, with the help of air, turns into moisture - as if into some kind of seed of world-order, which he calls "the sea"; and from it the earth and the sky and the air that embraces them are born again. And how the cosmos again comes to itself and how it ignites - these words of his clearly show: "" the sea overflows and is tempered according to the same Logos, which was before the earth became." 32. “The only thing that does not want to be called wisdom is the name of Zeus.” 33. "law: and the will to obey one." 34. “having heard, they do not understand, they are like the deaf; the proverb testifies about them: being present, they are absent.” 35. according to Heraclitus, “precisely, philosophers should be knowledgeable in many things.” 36. “For souls it is death to become water, and for water death to become earth; but from earth comes water, but from water comes soul.” 37. Columella: if you believe Heraclitus of Ephesus, who says that “pigs are in mud, and farm birds are bathing in dust or ashes.” 38. Diogenes: but others think that he was the first astronomer (=astrologer)... Heraclitus and Democritus testify to this. 39. “In Priene Bias was born, the son of Teutameus, his fame is greater than others.” 40. “Much knowledge does not teach or give the mind. For it would have taught Pythagoras and then Xenophanes and Hecataeus.” 41. for there is “one wisdom - to achieve such knowledge that it rules everything - always.” 42. More than once he said that “Homer should be driven out of the competition and Archilochus should be flogged as well.” 43. “a crime must be extinguished faster than a fire.” 44. “the people must fight for the law, as for walls”, 45. “going to the limits of the soul - you will not find them - and having gone the whole way: so deep - stretching - the Logos.” 46. ​​And he said that conceit is “fallible,” and that vision lies. 47. “It is not proper for us to think about the greatest.” 48. Etymologist: “So, the name of the onion is life, but the work is death.” 49. Galen: “One for me is a myriad, if he is the best.” 49*. Heraclitus. Allegories: “we enter and do not enter into the same streams, we exist and do not exist.” 50. Hippolytus: so, Heraclitus says that everything is one: divisible - indivisible, born - unborn, mortal - immortal, Logos - Eternity, Father - Son: Just God. “Not me, but having heard the Logos, you will agree wisely: one is all.” 51. “they don’t understand how different things agree with themselves: how harmony is reversed (=unity, ἕν), like a bow and a lyre." 52. "Eternity is a child playing with dice - the kingdom of a child." 53. "War is the father of all and the king of all; and he reveals these as gods, and those as people; and makes these slaves, and those free." 54. "implicit harmony (=unity, ἕν) better than the obvious." 55. "that to which the eye and ear are teachers, I value above all." 56. People are deceived in the knowledge of the visible, like Homer. And he was wiser than all the Hellenes! Namely, his boys also spent time killing lice , and saying: everything that we saw and took, we threw away, but what we don’t see and don’t take, we carry.” 57. “And the teacher of the majority is Hesiod; they think that he knew everyone more than he, who did not understand Day and Night, because they are one.” 58. both good and evil [the same]. “The doctors demand, by cutting, cauterizing,” torturing the seriously ill, “rewards”; They are unworthy to receive it at all, “working on the same thing” - on goodness and illness. 59. “The path of the roller is straight and crooked” (the circulation of the projectile, called the shell in the roller, is straight and curved; for it goes both upward and in a circle at once) - says Heraclitus - “one and the same.” 60. “the path up and down is the same,” 61. the sea is the purest and the dirtiest water, drink and salvation for fish is a harmful drink for people,” 62. “immortals are mortal, mortals are - immortal: those who live by their death are those who die by their life,” 63. and also speaks of the resurrection of this visible flesh in which we are born and knows that God is the author of this resurrection, saying this: “there they rise before Jehovah and cheerfully become guardians of the living and the dead"; but he also says that there is a judgment of the cosmos and everything in it - with the help of fire, 64. saying this: "and the helmsman of everything is Lightning", that is, that it directs everything - saying that the eternal fire - lightning. And he also says that this fire is reasonable, and that it is the cause of the entire world order; 65. and calls it “insufficiency and satiety"; and insufficiency according to it is the ordering of the cosmos, and ignition is satiety. 66. he says 67. “God: day is night, winter is summer, war is peace, satiety is hunger” (all opposites; and He himself is Reason). “And it changes like fire when mixed with incense, it is named according to the sensation of each.” 67*. Hysdosis-scholastic: so, the heat of life, coming from the sun, gives life to everything that lives. Satisfied with this thought, Heraclitus makes an excellent comparison of the spider with the soul and the web with the body. He says: “just as a spider, standing in the middle of the fabric, notices if a fly breaks any of its threads and how quickly it runs there, as if grieving for the integrity of the thread, so the soul of a person, when any part of the body is bruised, quickly hurries there , as if unable to bear any bruise on the body, with which she is firmly and proportionately connected.” 68. Iamblichus: And, probably, due to this, Heraclitus calls it “medicines” - since they can cure horrors and safely deliver souls from misfortunes at birth, 69. so, I believe that there are two types of sacrifices: one - - from people who have been completely cleansed, “which, perhaps, sometimes happens from an individual (person)” - as Heraclitus says; or from some, a few people; those are material, etc. 70. So, how much better, said Heraclitus, that “the games of children are human opinions.” 71. Mark Antonin: “but remember also the one who forgets where the path leads.” 72. “with him, with whom they are most of all, inextricably linked - with the Logos,” who rules everything, “they diverge from him; and what they come across in a day seems alien to them.” 73. “We must not act and speak like those who sleep,” but even then we think that we act and speak. 74. “one should not act ‘like’ the children of their parents,” i.e. simply, as we learned from them. 75. I think that Heraclitus calls the sleeping “workers and accomplices in cosmic events.” 76. Maxim of Tire: “fire lives by the death of earth - and air lives by the death of fire, water lives by the death of air, earth - by water.” Plutarch; “The death of fire is the birth of air, and the death of air is the birth of water.” Mark Antonin: that “the death of earth is to become water, and the death of water is to become air, and air is to become fire, and vice versa.” 77. Numenius (from Porphyry): that is why Heraclitus declared that “for souls it is pleasure or death to become wet”; but pleasure for them is a fall into birth; and in another place he declared that “we live by their death and they live by our death.” 78. Origen: for human character does not have reason (?), but God’s does.” 79. “A man is considered dumb by the Divine - like a child by a husband.” 80. “But one must recognize that war is common and that truth is discord, and that everything is born thanks to discord and necessity." 81. Philodemus: but the instruction of orators reduces all its provisions to this; and according to Heraclitus, it "is the initiator of the slaughter." 82. Plato: "the most beautiful monkey is ugly if with to compare (it) with the human race." 83. "of people and the wisest before God will turn out to be a monkey - and wisdom, and beauty, and everything else." 84. Plotinus: [fire?] (its appearance) "changing - it rests" And “it’s exhausting - to suffer with the same people and be under their command.” 85. Plutarch: “It’s hard to fight with the heart, because if you want something, you buy it at the cost of your soul.” 86. But, according to Heraclitus, most of the divine deeds “slip away from mistrust and are not known.” 87. “a stupid person is happy to go crazy at any word.” 88. “the same and one: the living and the dead, and the waking and the sleeping, and the young and the old: for this is this that fell out, and this is this that fell out again.” 89. Heraclitus says that “for those who are awake there is one and common cosmos,” and those who sleep - each turns to his own.” 90. “And everything is exchanged for fire, and fire for everything: like property is for gold, and property is - for gold." 91. According to Heraclitus, "one cannot enter into the same stream" and no one will touch the mortal essence twice, due to the properties of "it"; but thanks to the swiftness and speed of change, "it dissipates and gathers again" (or rather not “again”, but is immediately established and disappears) “and comes and goes.” 92. “but the Sibyl, with inspired lips” - according to Heraclitus - “without laughter and without embellishment and without emotion, pronounces the future” and her voice extends for a thousand years , “thanks to God.” 93. “the lord whose oracle exists in Delphi - does not speak or hide, but means.” 94. “for the sun will not cross the measure: otherwise Erinia, the guards of Dike, will find it.” 95 . "for ignorance is better to hide; but it’s difficult with debauchery and drinking wine.” 96. “for corpses must be thrown out faster than droppings.” 97. “for dogs bark if they don’t recognize someone.” 98. “souls smell in Hades.” 99. if it weren’t for the sun - despite all the other lights - it would be night." 100. ...periods; their mentor and observer is the sun: to limit, and indicate, and cause all sorts of changes and “the hours that everyone brings,” according to Heraclitus, etc., 101. “I asked myself ". 101*. Polybius: although we have, as if by nature, two certain organs - hearing and vision, with which we explore everything and find out with curiosity - but, according to Heraclitus, vision is somewhat more truthful: “for the eyes, not the ears, are more accurate witnesses.” 102. Porfiry: for God everything is beautiful and good and fair, but people consider it sometimes unjust, sometimes just." 103. "for the common beginning and limit are on the periphery" [of the circle]. 104. Proclus: "for what they have intelligence or intelligence, - the people’s aeds are believed and the teacher of the crowd is their oracle: they do not know that “the majority are bad, the few are good." 105. Schol. to Gom.: (on the same night they were born Heraclitus concludes from this that “Homer was an astronomer” (=astrologer) and says this: “and I will say that none of the husbands escaped Moira.” 106. Seneca: “one day is equal to another.” 107. Sextus: the eyes and ears of a person “whose soul is barbarian” are bad witnesses for a person. 108. Stobaeus: from Heraclitus: “how many speeches I hear - not one (not one?) comes to know that wisdom is separate from everything.” 109. “It is better to hide ignorance than to show it off.” 110. “for people, if everything they wish comes true, it’s no better.” 111. illness - health makes sweet, evil - good; hunger (is) satiation, exhaustion - tranquility." 112. "meditation is the greatest advantage, and wisdom is speaking the truth and acting according to nature - imitating." 113. "everyone has something in common: reflection." 114. "with the speaker's mind must rely on what is common to everyone, just as a city relies on the law - and much stronger. For all human laws are nourished by one thing - divine. For it rules insofar as it desires - and is sufficient to everything and surpasses everything." 115. "The soul is characterized by the Logos - growing itself." 116. "It is common for all people to know themselves and reflect." 117. "When the husband gets drunk - a small child takes him away - he staggers, not hearing where he is stepping: his soul is wet." 118. "brilliance is a dry soul, wisest and best." 119. "character for a person is his Divinity." 120. Strabo: “the border of Eos and Hesperus is Arktus, and opposite Arktus is the mountain of shining Zeus.” 121. “It was necessary for the Ephesians, all adults, to hang themselves and leave the city to the little ones (their own): they, who are Hermodora, their most useful husband, they expelled them, saying: Let none of us be the most useful; and if there is such a thing, then let him be in another city and with others." 122. Svida: Heraclitus: "offensive." 123. Themistius: and "nature loves to hide" according to Heraclitus. 124. Theophrastus: but even that would seem unreasonable, if the whole sky and each of its parts - all this would be in order and in reason and in images and in implementation and in periods - and in the beginning there was nothing of the kind; but “the rubbish is like the most beautiful cosmos being poured out ", says Heraclitus. 125. "and the kykeon decomposes, not shaken." 125*. Tsets: but he depicts Wealth as if blind - the cause not of virtue, but of vice; therefore, Heraclitus of Ephesus curses, and does not plead with the Ephesians when he speaks : “Let not Wealth leave you, Ephesians, to expose you for doing wrong.” 126. “Cold things heat up, hot things cool down, wet things dry up, stale things get wet.” 126 a. Anatoly: “but, according to the law of time, the sevenfold is combined (united) in Selene, but it splits into two in the Ursa - both signs of the immortal Mneme.” 126b. Anonymous to Plato: 127. Aristocritus: he also said to the Egyptians: “if there are gods, why do you despise them?” and if you mourn them, then you no longer consider them gods.” 128 what Heraclitus said, seeing how the Hellenes were devoting gifts to deities: “to the statues of deities they pray, to the unhearing” - as if they hear; to those who do not repay - as if they do not demand. 129. Diogenes: Pythagoras, Son of Mnesarchus, practiced knowledge more than all people and, having made a choice for himself [those works] , created wisdom for himself: much knowledge, bad tricks." 130. Gnomologium (Munich): “one should not be so mocking as to seem like a mockery,” said Heraclitus. 131. Gnomologium (Parisian): but it was Heraclitus who said that opinion itself is an obstacle to success. 132. Gnomologium (Vatican): “the honors of gods and people enslave.” 133. “bad people are opponents of the truth.” 134. “education is the second sun for the educated.” 135. He said that “the shortest path to good fame is to become good.” 136. Scholium to Epictetus: “souls killed in battle are purer than from disease.” 137. Stobey: so, he writes: “after all, there are predestination for everything...” 138. Codex 1630 (Paris): the philosopher Heraclitus on life. “What way of life would you choose”... etc. 139. Codex (Modenese) [Catalog of codes of Greek astrologers]: Philosopher Heraclitus: “On the principles of the stars.”

COMMENT.

1. How the book begins with Sext. (Diels, Her. v. Eph. A 16) and Arist. (ib., A4). There was only a title ahead, which roughly sounded like this: Ἡράκλειτος Βλύσωνος Ἐφέαιος τάδε λέγει. Missed Sext. words τοῦ δὲ, ἀεὶ And ηάντων are replenished from parallel places Hippol. IX 9 and Arist. in the same place. You can put a comma either before (like Diels, Her. v. Eph., A 4) or after ἀεὶ. But, apparently, it is impossible to translate like this: das diese meine Rede w_a_h_r ist (Natorp. Rh. Mus. 38, 65). srvn. Pherekydes 71 B 1 (Diels, Fr. d. Vors. 507, 20) and fr. 2 Heraclitus.-- ἀπε 943;[so Sext. Laur. 85, 19] and πειρώμενοι - antithetical consonance; srvn. Norden, Kunstposa I 1 1З ff. ὁ λόγος ὅδε in this book it has the meaning of a revealed world law. (Sext. understands falsely: as lying before our eyes, the world surrounding us ὤσπ49;ρἂν Elias. Last offer οὐ -- εἰοι added from Orig. c. Cels. vu 62. γινώακοντες H. Wiel. About kathartic cf. fr. 14; E. Rohde, Psyche II 2 77 ff. 7. How little value the perceptions of the senses have (cf. fr. 108) is evident from the limited sphere of their applicability. Suppose everything were smoke: then the eyes would lose their power and the only criterion would be the nose. 8. Srvn. fr. 10 and fr. 80. 9. Michael (къ Arist. 570, 22) omits (μᾱλλον - and maybe that’s right. 10. The introductory words partly contain Heraclitean thoughts (imitation of nature, examples of opposites, cf. fr. 22). ἁρμονίαν] not a “chord” (this does not exist in ancient music), but a “melody”, which is obtained when different voices sing in unison (διάφοροι φω ;ναί), from high and low, long and short notes (ὀξεῑς ... φϑόγγους ), συνάψιες (cf. above: συνῆψ εν) stronger than συνάπτεται. About see Berl. Sitz. Berl. 1901, 188. 11. See Berl. Sitz. Berl. 1091, 188. πληγῇ necessary for the integrity of thought; but thanks to the coherence of fr. could have been released. srvn. Plato Cri t. 109 dc. 12. The connection between the theory of “flow” and the theory of “soul” was found by Arius in Zenon. Since the guiding principle about "flow", of course, was repeatedly found in Heraclitus (cf. fr. 91) and since it cannot be proven that Zenon later transformed it - then fr. does not give any reason for doubt; (ἀναϑυμίασις same, apparently a Heraclitean word See Diels, Her. v. Eph., A 15). The fire of the soul, like fire in general, takes part in the general flow and is formed due to the evaporation of water. 13. Srvn. fr. 9 and fr. 37.14. μυεύνται from the Eus list: μύοντ 945;ι Clem. νυκτιηόλαις] members of the crowded night Dionysian festivals. 15. εἴργασται corrected by Schleiermacher. The usual phallophoria becomes excusable only because it is performed in honor of the God of life. But the life of the senses and the body is of course the death of the soul - just as the cult of Dionysus is also a chonic cult and, as such, it represents the focus of the Orphic mysteries. Heraclitus transforms the religion of the mysteries in his idea of ​​the Logos. 16. νοητὸν] means eternal fire. 17. Archilochos said: “and they think under the direct impression of the things around them” (see Diels, Her. v. Eph. A 16, 128). No, says Heraclitus, even this is not enough! For it is they who do not understand daily phenomena (τὴν γνῶσιν τῶν φ 945;νερῶν, fr. 56). They do not ascend from the discord of the sensory world to the unity of the Logos.-- οἱ And ὁκοίοις (instead of ὁκόσοι ) Burgk. ἑχυρσεύουσιν Clem.: corrected by fr. 72.18. ἔλπεσδι in the sense: to the mysteries. Initiates have "the best hope." The Elysium of Heraclitus is the best lot of the wise, initiated into his teaching about the Logos; srvn. fr. 27. ἔλπητε And ἐξενρήσετε read m.b. Theodoret. 20. φῆ [instead of φη] I'm writing, ἔχει ;ν (= πάσχειν), according to Ionic, cf. Herod. III 15: βίαιον ἔχειν. μόρους γενέσϑαι or = #95 7;εκροὺς γενέσϑαι with a play on words, or it’s a free infinitivus = ὥστε μόρους (ϑανάτους) ^ 7;ενέσϑαι αὐτοῑς. Offer μᾶλλον ἀναπαύεσϑαι (Heraclitian concept, See fr. 84) is necessary in view κακίζων at Clem. The philosopher corrects the trivial view in accordance with the Orphic pessimism he reinterpreted. 21. Salt is lost if it shouldn’t ὁκόσα δὲ τ^ 9;ϑνηκότες ζωή. life, sleep, death in the psychology of Heraclitus is a triple ladder, as in his physics - fire, water, earth. srvn. fr. 36. Therefore ὕπνος, and Not ̛ 2;νύπνιον.-- ὁρέομεν] It might be better: erleben (we experience), and not “we see.” Instead ὕπνος W. Nestlé assumes ζωή . 23. τα 8166;ια] What this word refers to is difficult to decide. Or to “laws” or to “injustice”. Maybe I should read τὰντία -- "opposite".-- ἤιδεσαν Sylburg: 956;δησαν manuscript 24. 25 They use the Hellenic belief in heroes (Plato Crat. 398c) to understand their own eschatology. After death, only a pure, strong soul lives (as an individual) until the world conflagration (fr. 63). But whoever extinguishes this fire of his (by bodily or mental depravity - κακία), he is completely destroyed upon death. This turn of phrase in fr. 24 - truly Heraclitean; and fr. 136 is an imitation of some mediocre Byzantine poet. 26. First ἀποσβεσϑείς ὄψεις, which Vettori-Stählin destroyed, penetrated into subsequent times. ζῶν δε interpunged by E. Schwartz. In the night of death, a new light, a new life arises, since a separate fire passes into the All-Fire [see. fr. 63 and note]. Here ἅπτεται - with a play on words and takes on another meaning below, Sleep is the partial extinguishing of fire (closing of the eyes); he is half-death, half-life. 27. Comp. approx. къ fr. 27.-- ἀποϑ Rѵόντας Strom.: τελεντή& #963;ανιας Protr. 28. δοκεόντων And φυλάσσειν manuscript: corrected by Schleierm.; but he writes γινώοκει 57;.- γινώακει, φνλάσσειν Patin, γινώακει πλάσσειν Bernays, γινώακει ψλυάσειν Bergk, γινώακει ἁφάσσων I am, but I’m not sure myself. If words are damaged δοκεόντων occurred before Clem., then one might assume δοκέοντ" ὦν -- καὶ μὲν this is what Wilamowitz writes: ψευδῶν τέκτονας] Homer, Hesiod and others. 29. ὅκωαπερ (instead of ὅπως ) Clem. 217, 19; This is always the case with Heraclitus. On rhetorical correspondence ἓѵ ... πάντων -- κλέος ... ϑνητῶν srvn. Wenkenbach Herm. 43, 91 and Vahlen Berl. Sitz. B 1908, 1909. 30. τό 957;δε(omit Clem.) from Simpl. cael. 294, 15 Heib., Plut, de anima 5. μέτρα internal accusatisus instead μεμετρημένας ἅψεις καὶ σβέσεις, srvn. fr. 94.31. πρηστήρ (later an air tornado with an electric discharge) appears as a type of such a changeable state that connects heaven and earth, water and fire. Since the earth is formed due to the drying out of the sea, then due to the evaporation of heated water going upward, the reverse transition of the water into a fiery breath occurs (πρηστ 942;ρ -- πῦρ). The era of the destruction of the world goes through all three stages in reverse order. What has become earth disappears first in a general flood; and what becomes water again occupies the same space (Λόγο` 2; = law, proportion, ratio of measure) as in the first formation of the world, i.e. it now occupies that part of space that was previously occupied by the earth. Then the water rises in pairs, and everything turns into One Fire. srvn. Diels, Her. v. Eph., A 1 § 8. πρόσϑεν Eus. instead of glosses πρῶτον at Clem. 32. τὸ σοφόν Deity (cf. fr. 50 and fr. 108, but not fr. 4) about the unity which was taught by Xenophanes and the Orphics. The latter - like the later Stoics - chose the name Ζευς to designate the pantheistic All-deity. Heraclitus polemicizes against popular understanding with the help of ἐϑέδει, and he has nothing to object to the philosophical, since the All-Deity is understood in its sense. Ζηνός used here hyeratically (as Ζάς in Pherecydes) and therefore has etymological significance: διὰ τὸ ζῆν ἅπαντα διТ αὐτὸν. Interpuncture after μοῦνον artificial. 33. From the connection of words Clem. the will of the individual is also subject to God. Comp. fr. 114. 34. An ancient proverb probably said: μωροὶ παρέοντες ἂπεισιν. 35. Only εὐ ... ἵστορας recognizes as authentic Wilamowitz Ph. II. I 215. But Porphyr. de abs. n 49, which, of course, is not quoted by Clem., I also read φιλόσοφος: ἵσ& #964;ωρ γὰρ πολλῶν ὁ ὄντως φιλόσοφος. So how τὸ σοφόν for Heraclitus has a technical meaning, then φιλόσοφος (= ὁ φιλῶν τὸν λόγον) represents for him a particularly significant and meaningful new formation. His opinion is paraphrased by Plato in Phaedr. p. 278 D: τὸ μὲν σοφόν, ὦ Φαῑδρε, καλεῑν ἔμοιγε μ^ 1;γα εἶναι δοχεί καὶ ϑεῶι μόνωι πρέπειν(= fr. 32), τὸ δὲ ἢ φιλόσοφον ἢ τοιοῦτον τι μᾶλλον τε ἂν αὐτῶι καὶ ἁρμ 972;ττοι καὶ ἐμμελεστέρως ἔχοι. 36. Comp. fr. 77. 37. Relativity of concepts (Gomperz). Srvn. fr. 13, which is probably according to Clem. Strom. I 2, 2 (Ii 4, 3 St.) should be connected with ὕες γοῦν βορβόρωι ἥδονται μᾶλλον ἢ καϑ;αρῶι ὕδατι , srvn. also fr. 61. 39. Comp. approx. къ fr. 104.-- πλέων λόγος] srvn. Herod. III 146. τῶν Περσέων τοὺς ... λόγου πλείστου ἐόντας ἔκτεινον. 40. ἔχειν (from Athen. XIII p. 610 B. and Clem. Strom. I 93, 2. II 59, 25) not in Diog. 41. ἕν τὸ σοφόν should be compared with fr. 50, but not with fr. 32. The writing shows that ΟΤΕΗΚΥΒΕ 29;ΝΗΣΑΤ was in the archetype, according to which I corrected or rather explained. Paraphrase from the compiler de diaefa I 10 (Diels., Her. v. Eph. C 1): τοῦτο πάντα διὰ παντὸς κυβερνᾶι. ὁτέη (ἥτις) conscious archaism (see Diels., Fr. d. Vors. Parm. 8, 46), as in Schopenhauer and his imitators Kant’s “als welcher”, by which here the difference between ὅστις And ὅς. ἐκυβέρνησε aor. gnom. 42. Polemics against Homer and Archilochus in imitation of Xenophanes. 48. οβεννύναι - so in good tradition. 44. compare fr. 113 ὅοκως ὑπέρ manuscript, corrected by Meineke Delect. S. 173. 45. πε 53;ραταων ΒΓ: πειρατέον Ρ. πείρατα given by the translation Tertulian (de an. 2) -- terminos; ἰών I corrected it; superfluous ἰ ών (cf. Pindar. P. 10, 29) has a sarcastic meaning: geh "nur hin und suche, du wirst sie nicht finden (well, go and look - you won’t find it). Fire, as the principle of everything, is consubstantial with the soul. Just as it comes from him, so it returns to him. By its essence, by its law, (λόγος) is most deeply rooted in the principle of everything. Thus its boundaries coincide with the boundaries of everything (Marc, in se ips. IV) βαϑὺν F: & #946;αϑὺς BP; strange typo (is it based on the style βαϑὺ ὁ?). 46. ​​In all likelihood, οἴηαις, despite Eurip. fr. 643 is relatively new in this meaning. 48. Instead τῶι τόξωι usually choose reading τοῦ βιοῦ (Eusth.), which cannot compete with the more ancient tradition of the grammarians. At the same time, the anticipation of the homonym disrupts the duality of meaning hidden in the word βίος. Finally, dativus also has a Heraclitean character. 49. ἐὰν -- ἦι (from Symm. ep. ix 15. Theod. Prodr. ep. Rom. 1754 p. 20) omits Gal. Srvn. with approx. къ fr.69. 49a. Apparently a parallel place fr. 12, but not the same as fr. 12.50. ἓν Bernays.-- λόγου Bergk: δόγματος manuscript-- ^ 9;ἶναι Miller: εἰδέναι , manuscript [cm. Diels, Her. v. Eph. A I S. 4. 7.]. We are not talking about the omniscience of the Divine here, but about its unity - which then, outside the Orphic-Eleatic circles, was a paradox. 51. ὁμολογεῖν manuscript: corrected by Miller. Maybe ὁμολογεῖν ἑν like Plato Symp. 187 huh? -- παλ 943;ντροπος how παλίντονος the old options are equivalent in themselves. The adoption of the first option is supported by the polemics of Parmenides (Diels, Fr. d. Vors. 6, 9), the second is supported by an expression common since the time of Homer παλίντονον τόξον. This is still somewhat understandable. But παλίντονος ἁρμο 57;ίη λνρης cannot be attributed to a broken string (Campbell Theaet. 2 p. 244 and others). Therefore, I understand this: both halves of the Scythian bow and lyre tend to separate, like rafters; srvn. Alexander y Elias ed. Busse 242, 14: ἀντικείμενα ὃς καὶ τὰ λαβδοειδῆ ξύλα παρά 948;ειγμα λαμβάνει, ᾅτινα μετὰ ἀντιϑέοεώς τινος σώιζει ἄλληλα, ἃ ἡ συνήϑεια ἀντηρείς καλεῑ δ ποιητὴς" & #956;είβοντας" [Ψ712]. 52. Not simple. pessimism, as in the letter of Frederick the Great to d'Alembert (dated October 4, 1768): il est encore vrai que la vie humaine est un jeu d"enfant où des polisson élèvent ce que d"autres ont abattu, ou détruissent ce que d "autres ont élevé., Heraclitus understands the matter speculatively; the structure of the world must seem like child's play to anyone who does not possess the key to the theory of Logos. srvn. fr. 54.--B αἰὠν I don't see anything Orphic, despite Nestle Philol. 64, 373. 53. Πόλεμος, as a world principle, identifies Chrysipp. with Zeus at Philod. d. Piet. 14, 27. 54. ἀφ 45;νές, those. λόγωι ϑεωρητή , transcendental unity in contrast to what can be perceived sensually, which appears in eternal change. 55. Hippol. in all likelihood, explains incorrectly τοντέοτι τὰ ὁρατὰ τῶν ἀ ρράτων. Rather (cf. μάϑηαις ) τὸν βεωρητικὸν βίον τοῦ πρακτικοῦ. 56. An allusion to an ancient joke in verse, which Homer and the young fishermen exchange with Fr. Chios, (Hom. hymn. ed. Abel epigr. 16). Homer: Ἄνδρες ἀπ Ἀρκαδίης ἁλιήτορες, ἦ ̰ 5;" ἔχομεν τι. Fishermen: ὅσσ" ἕλομεν, λιπόμεοϑ". ὅσα δ" οὒχ ἒλομε 957;, φερόμεσϑα.-- καὶ κατελάβομεν manuscript κατ crossed out Bernays. Continuations (cf. τε) no. Maybe fr was standing here. 72. 57. A hint of the difference between Νὑξ And Ἡμέρη in Hes. Theog. 748--757 (Nestle). Otherwise fr. 106. 58. Transmitted ἐπαιτιῶνται μη ;δὲν ἄξιον μιαϑὸν impossible due to language (μηδένα Saupe), stands in contradiction with the explanation τὰς νούσο 65;ς and essentially unfounded, since doctors at that time received brilliant remuneration. Bernays (see Bywater), according to parallel passages, quite thoroughly corrected it into ἐποατεοντ 45;ι And ἄξιοι. ἐπαιτέονται must be supplemented via μισϑὸν ταὐτα [so Saupe instead ταῦτ α] ἐργαζόμενοι, which Ippolit clumsily paraphrases: τὰ ἀγαϑὰ καὶ τὰς νόσους (he should have said: τὸ μὲν ἀγαϑὸν σώιξοντες, τὸ δὲ κακὸν τέμνοντ^ 9;ς), is put beyond all doubt by the reference to the imitator of Heraclitus in devictu: ὥσηερ οἑ τεκτονες τὸ ξύ ;λον ηρίουαιν , ὁ μὲν ἕλκει ὁ δὲ ὠϑεῑ τὠυτὸ ποιούντες (cf. ib. 16). Thus, good and evil, their actions are mutually balanced. Start fr. καὶ ἀγαϑὸν καὶ κακὸν [exactly ἕν ἐσ 64;ιν] True, perhaps, the addition of Hippolytus; but since the meaning is Heraclitean in nature (cf. Arist. Top. Ѳ 159 b 30 ἀγαϑὸν καὶ κακὸν εἶ 957;αι ταὐτόν) and since the final phrase points in the same direction, I consider it genuine. Joann’s note in itself is suspicious. Sic. (Walz, Rh. gr. VI 95) ? ῶν ὄντων᾽ ἀηεκρίνατω disappears, since here there is obviously a gross confusion with the anatomist κατ᾽ ἐξοχήν Herophilos. 49. γναφείωι instead of γραφέον And γραφε 43;ωι into the manuscript. restored Bernays (ancient orthography - κναφηίωι srvn. Herod. IV 14). Instead of my previous explanation, according to which γναφεῖον (Sc. 8004;ργανον) there is a carding roll (not clear from Hesych. κνάφου δίκην), “I now relate,” following Nurr’s explanation. and H. Schone's hint - this roller apparatus for a cloth press, which could be similar in design to Heron's simple presses described for extracting oil (Méchanique trad. p. Garra de Vaux. Par. 1894) p. 181 ff. srvn. Schol. Oribas. IV p. 538, 13: screws with square strokes are used by goldsmiths for women's bracelets, and screws with oval strokes are used by fullers (φακωτοὶ δὲ οἷς οἱ κν^ 5; τεχνίτων πιεστηρίων ὀργάνων δέοντα;ι (See first Heliodor. IV 347, 9). A similar press for fulonica is shown in Mau Pompei 2 414 Fig. 244. The image of carding in the Vettiev house shows that, as before in Germany in cloth factories, a rectangular sheet studded with cards was used, and not a roller. 60. The process of formation of the universe: fire - water - earth - and vice versa. 61. Comp. fr. 37. 62. It has power not only in relation to people: everywhere in the universe, immortal fire is temporarily imprisoned in mortality and is again freed from captivity by death. Options: ϑνήσκοντες τὴν ἐκείνων ζωὴν Heraclit. alleg. 24 (Max. Tyr.) and ζῶμεν -- τεϑνήκαμεν δε Philo. srvn. fr. 77.63. ἔνϑα] in the underworld (popularly speaking).-- ἐόντι sc. ϑεῶ 53;: that according to Nurr's paraphrase. somewhere should have stood in the previous one.-- ἐπαινίστασϑαι] Hom. B 85: οἱ δ᾽ ἐηανέστη σαν πείϑοντό τε ποιμένι λαῶν σκηπτοῦχοι βασιλῆες.-- To understand this, still unexplained fr., I remind you that Heraclitus willingly clothes his metaphysics in the language of mysteries, which Clement expresses when he says that Heraclitus robbed Orpheus (Strom. VI 27, p. 752). It's the same here. Mystics are obliged - while they are in a state of impurity - to lie on the ground, splashed with dirt, in the darkness - until the initiating priest - dadukh - the representative of the Divine - raises them from the ground, until he washes away their impurities, ignites their torch against his own and until he leads them - who have now become gods themselves - to the radiant contemplation of the gods. Thus the dead man, who has now become alive only for the first time according to Heraclitus, lights “his torch in the night” (fr. 26), “rises before God” of the underworld (cf. note to fr, 98) and becomes: like a reborn, like a hero (cf. . note to fr. 24 and 25) or as a demon “guardian of humanity.” This is according to Hesiod. E. κ. "N. 107: αὐτὰρ ἐπειδὴ τοῦτ ο γένος κατὰ γαῖα ἐκάλυψεν οἳ μὲν δαίμονες ἀγνοὶ ἐπιχϑόνιοι καλέονται ἐσϑλοὶ ἀλεξίκακοι φύλακε 962; ϑνητῶν ἀνϑρώπων πλουτοδόται καὶ τοῦτο γέρας βαοιλήιον ἔαχον. This royal privilege, also among the Gerainites and the Stoics, is given only to the pure and chosen, who did not allow their souls to “go wild” (fr. 107). Only the soul has value after the death of a person; and what remains afterwards is “less valuable than dung” (fr. 96). From here the Stoic eschatology is derived from Ar. Did.fr. 39, 6 (Dox.471). Meaning Rohde Psyche 2 II 150 Anm. 2 (153), I consider it necessary to note that the soul does not completely, completely disappear, as such = fire) at birth, i.e. during its transition into water and earth. Rather, it takes place throughout life. a constant influx of particles of the soul from above and below to compensate for those that have become water and earth - and vice versa. With death this process ceases for the individual, with the exception of demons. How Heraclitus himself understood the individual consistency of the latter is unknown to us.. 64. About Keraunos cf. User Rh. Mus. 60, 3. 65. “Lack” and “Abundance”, if we consider them from a transcendental point of view, like Anaximandrovo Ἄπειρον and Empedoklovo Σφαῖρος - are in an absolute state as correct, good, divine; and the formation of the universe - as unsuccessful, evil, doomed to death. 66. The world fire, as the end of this world period, closing the great world year of 10,800 years (Diels, Her. y. Eph. A 13), is beyond doubt, despite Burnet. Class. Rev. 15, 424. He appears here as a magistrate's court.-- καταλαμβάνειν ancient forensic expression (cf. fr. 28; opposite ἀφιέναι, ἀηολύειν). Just as death by fire ends the life of each individual being, and the death of an individual, according to Anaximander, is a punishment for the wicked isolation of oneself from the Infinite, so the fire of Heraclitus is the avenger for this wickedness - by destroying the emerging world - by destroying each individual creatures. At this moment (for this world year can last only a moment) the difference between God and the world, fire and non-fire is reduced to zero. This apparent inconsistency was immediately condemned by Parmenides (Diels, Fr. d. Vors. 6, 8), and Leucipus, Empedocles and Anaxagoras made the corresponding logical conclusions. 67. The most complete table of opposites is in Philoquis rer. her. 207 (III 47 sq. Wendl.).-- ὥκοοπερ I once added and compared it with Cramer A. P. I 167, 17: οἷον haὶ τὸ πῦρ πάσχει πρὸς τὰ ϑυόμενα εἴτε λιβανωτὸς εἴτε δέρματα τὴν ὀδμὴν οαφηνίζει τοῦ ἑхατέρου xτλ. Sacred (?) expression μείγνυσϑαι πυρὶ -- in Pindar.. Thren, 129, 130 Schr.: αἰεὶ ϑύα μειγνύντων πυρὶ τηλεφανεῖ παντοῑα ϑεῶν ἐπὶ βωμοῖς. Later, instead of this there was an expression uXTjoia&iv nvзl, srvn . Sext. vu 130 (A 16) Hippol. v 21 πλησιάζειν πυρὶ τὴν ἀκτῑνα τὴν φωτεινὴν ἄνωϑεν ἐγκε κρᾶσϑαι ὡς... μίαν ὀσμὴν ἐκ πολλῶν καταμεμειγμένων ἐπῖ τοῦ πυρὸς ϑυμιαμάτων, καὶ δεῖ τὸν ἐπιστήμονα τῆς ὀαφρήσεως ἔχοντα κριτήριον εὐαγὲς ἀπὸ τῆς μ ιᾶς τοῦ ϑυμιάματος ὀσμῆς διακρίνειν λεπτῶς ἕκαοτον τῶν καταμεμειγμένων ἐπὶ τοῦ πνρὸς ϑυμιαμάτων οἵονει στύρακα καὶ σμύρναν καὶ λίβανον ἢ εἵ τι ἄλλο εἴη μεμειγμένον. In view of what has been said, a wonderful situation ὄζεται (Lortzing) suggests itself, but is unnecessary, because to the etymologist Heraclitus as well as Parmenides (Diels, Fr. d. Vors. 8, 38, 53 and 19, 3) the plurality of things seems to be polyonymy.-- ὥκοσπερ, but not ὥκως requires the style of Heraclitus. This brachylogy with ὥσπερ as in general in such cases, they were often not noticed (Vahlen Poet. 3 275). 67 a. See Polenz. Berl. Phil. Wochenschr. 1903, 972. Probably passed on through the Stoics.-- proportionaliter] εἰς τὸν αὐτὸν λόγον fr. 31. 69. The exact meaning is difficult to establish. The perfect man appears into the world - like a stoic sage and like a modern superman - only in jubilee years. However, the quote may refer to fr. 49; srvn. Sext. VII 329. 70. Similar, but not identical with ъ fr. 52 or съ fr. 79. 71. Comp. fr. 1, which also explains fr. 72 and fr. 73. Съ fr. 72 srv. fr. 17 and fr. 56.74. ὡς Koraes added. τοκεώνον = τοκέων by Headlam and Rendall. The meaning was this: you cannot follow any authority - not even the authority of your parents. This disrespect is condemned by Meleager A. P. vu 79, 4, what does he have to do with this ancient Ionic word τοκεῶνας puts it into the mouth of Heraclitus. 75. Metabolism goes on constantly as we take elements from space and throw them into it. 76. γῆς And ἀέρος at Max. rearranged Tosso Stud. it IV 6. In general, this place is probably supplemented with the word ἀήρ, borrowed from the common (Chrysippos? See Lassale II 85; cf. Plut, de E 18) doctrine of the elements, thanks to the influence of Stoic mediation. In the spirit of Heraclitus it would be to say: ξῆι πῦρ τὸν ὕδατος ϑάνατον ὕδωρ ζῆι τὸν πνρὸς ἢ γῆς ϑάνατον, γῆ τὸν ὕδατος. 77. ἢ I corrected it instead μὴ. In the descent of fire πῦρ -- ὕδωρ -- ἀήρ the soul enters life, into ὁδὸς ἄνω - into death. In both cases the average state is - ὕδωρ -- necessary. τέρψις And ϑάνατος - said from an ordinary point of view. The final provision introduces a Heraclitean correction (to the mystery formula). srvn. fr. 62. Only thanks ἢ This proposal also receives some shine stylistically. What μὴ ϑάνατον not a gloss at all - proves Procl. in r. p. II 270, 30 ὅπηι φησὶν Ἡράκλειτος ῾ϑάνατος ιμυχαῖσιν ὑγραῖσι γενέσϑαι᾽. He takes into account one side of the alternative, and Numenius comments on the other. 80. εἰ δὲ manuscript: cf. Schleiermacher.-- ξυνόν, exactly πᾶσιν, exactly the same as in fr. 2.-- χρεωμένα manuscript Therefore I assumed (Jen. Lit. Z. 1877, 394) χρεών by Plut, de soll. anim. 7 φύσιν ὡς ἀνάγκην καὶ πόλεμον [-- ἔριν] οὖσαν Celsus also comes to the opposite. Schuster καταχρεώμενα. 81. κοπίδες sacrificial knife - a trick with which a rhetorician stabs an inexperienced opponent, like a sacrificial animal. Here, it seems, a certain person is meant. Later it was believed that this was Pythagoras, which is why Timäus defends him against this reproach (see Arch. f. G. d. Phil. III 454). 82. 83. The form given to the thought is apparently not original. ἄλλωι γένει manuscript: corrected by Bekker. Srvn. fr. 79. 84. Plotin. talks about the fire of the soul that enters the body; Thus, the rulers to whom the soul is enslaved are the elements: water and earth (= body). Menekrates also spoke about the service of the elements themselves (water and fire - wind, wood [= earth] - water) (A 14 a) - ἀναπαύεται]: peace is being in the body (cf. fr. 20), as is clear from Plotin. IV 85: οὐδ᾽ ἡ Ἡρακλείτου ἀνάπαυλα ἐν τῆι φυγῆι (namely, according to the empedoclo-orphic teaching ἀπὸ τοῦ ϑεοῦ). 85. ϑνμῶι - with your own, as a place of lust. This is how Antiphon understood it (Diels, Vors. 80 B58): that σώφρων ῾ὅστις τοῦ ϑυμοῦ ταῖς παραχρῆμα ἡδοναῖς ἐμφράσοει αὐτὸς ἑαυτὸν κρατεῖν τε καὶ νικᾶν ἡδυνήϑη αὐτος ἑ αυτόν. Srvn. Herod. v49: τὰ ϑυμῷ βουλόμενοι αὐτοὶ ἂν ἔχοιτε . Therefore, the meaning is this: whoever slaves to the lusts of his heart thereby sells a part of his soul: it is thus sacrificed to the body. 86. Fuller Clem. Strom. IV 89, 699, but in his own name: ἀλλὰ τὰ μὲν τῆς γνώσεως βάϑη κρύπτειν ἁπιστίηι ἀγαϑῆι (sic) καϑ᾽ Ἡραχλειτον ἀηιστίη γὰρ διαφ. μ. γ. These βάϑη γνώσεως - biblical reminiscent; ἀηιστίηι ἀγαϑῆι It’s not clear if you put the nominative case. Perhaps the saying looked like this: τοῦ λόγου τὰ πολλὰ κρύπτειν κρύψις ἀγαϑή ἀπιστίηι γὰρ κτλ.? “Keeping the Logos secret is a good deed. For if it does not find faith in itself, then it eludes the knowledge of the crowd.” ABOUT χρύψις in the technical sense cf. Arist. Rh. A 12. 1372a 32. 88. τε shows that this fr. torn out of the common connection; therefore k ἔνι should add ἡμῑν or something similar - from the previous one. ταὐτῶι τ᾿ ἔνι Bernays. Explanation τάδε γὰρ χτλ. sounds scholastic, but the use of the word characteristic of the 5th century Ionians μεταπίπτειν (eg Melissos, Demokr.) indicates authenticity; srvn. fr. 90. 89. Comp. Diels, Her. u. Eph., A 16 § 129, 130. 90. I offer here a good transmission (ἀνταμοίβητα πάντα D), which is confirmed by excerpts (Diog., Heraclit. alleg, etc.). To the form fr.: compare. fr. 10 and fr. 31. Change of member (τὰ πάντα along with ἅπαντα) does not entail a change in meaning. Or was this done for rhythmic purposes? Srvn. Gomperz Apologie der Her. 14, 171. To this - fr. 3, fr. 5 (end) and fr. 100. 91. Comp. note къ fr. 12 -- σκίδνησι, sc. ϑνητὴ οὐσία. What Heraclitus’s subject is here is unclear, perhaps ϑεός, as in Epistol. Heracle 6: συνάγει τὰ σκιδνάμενα. Increase τῆς αὐτῆς, apparently necessary, since κατὰ ἕξιν (the unifying principle of the Stoics, See Arnim Stoic. fr. h 449 ff.) in connection with ἅψασϑαι doesn't make any sense. 92. The Sibyl is, of course, Eritrean. Highlighted by Schleiermacher, adding Plutarch. 94. In Pythagorean circles they saw the embodiment of a similar catastrophe in the fall of Phaeton. Its consequence was a world fire and, as a trace of it, the Milky Way (Ar. Metereol. A 8. 345a 15). Probably Heraclitus imagines a similar encroachment before the general ἐκηύρωαιν. In this case, the magistrate's court fr. 66. is a punishment in the sense that the fire of the sun is taken away into the universal world fire. Reading Ἐρινύες -- is established by other hints about this fr. Increases γλώττας in Plut, de Isid. I look at the rest of the note (ση γλώττας), indicating the poetic and dialectical character of this place - precisely the most ancient manuscripts of Plut are full of similar insertions for the reader. 95. See fr. 109. 96. Comp. approx. къ fr. 63.97. καταβαῢζουαιν Wakefield: καὶ βαῢζουαιν manuscript-- ὧν] ὃѵ manuscript: τῶν corrected by Wilamowitz. 9S. Hades "Invisible" is - in connection with Plut - only a metaphor for Heraclitus's other life, which reveals souls as pure fire. How the sun feeds on rising water vapor, how the Homeric gods enjoy κνῑσα - this is how the souls of Heraclitus find joy in earthly ἀναϑυμιάσεις. The use of ordinary senses (cf. fr. 7) has no place in this state. 99. Comp. Theophrast. at Diog. IX 10 (see Diels, Her. v. Eph., A 1). 101. Plutarch. understands this thought as Socratic γνῶϑι σεαντόν, as well as Aristonymos Stob. flor. 21, 7 (cf. fr. 116; from the study of individual relationships between body and soul, the dualism of the macrocosm God - world became clear to him; others consider this place evidence of autodidactic self-consciousness, cf. Diog. IX 5 (A 1) -- therefore in the sense in which Epicurus usually has; another understanding in Philo (cf. v. Arnim in Wil. Phil. Unters. XI 94). See fr. 40 and 116. Also quoted in Rarura graeco-egizi ed. Comparetti et Vitelli and n. 115 fr. 1, 1 (p. 37). 101 a. γὰρ τῶν] γὰρ τοι? Srvn. fr. 107. Herod. I 8: ὦτα γὰρ τυγχάνει ἀνϑρώποισι ἐόντα ἀπιστότερα ὀφϑαλμῶν. 102. A philosopher who knows God stands, like him, on the other side of good and evil. 103. κύκλου περιφέρεια, which are already found in the Eudem abstract. about Hippocrates with about. Chios (Simpl. phys. 67, 27), cannot be taken from Heraclitus. To the question - cf. Parm. 3, 1 (Diels, Fr. d. Vors.). 104. ἀοιδοῑοι πείϑονται in Proclus (in its itacistically distorted form ΑΙΔΟΥdΗΠΙΩΝΤΕ), I prefer ἀοιδοῖαιν ἕπεσϑαι at Clem., for Clem. paraphrases, and Procl. quotes. But both are in the character of Heraclitus.-- χρείωνται (χρειῶν τε) Procl., I left it because the true dialectical form has not been established. Just as in fr, 34, he uses a saying, so here he uses a political saying attributed to Bias, and with full right this place is compared with fr. 39; bind him Gb fr. 29 has no basis. 105. Here are the words of the grammarian who connected the mention of Homer the astronomer (Ὅμηρος ἀστρολόγος) with other Homeric quotations for astrological purposes, which indicates Stoa i.e. Krates from Mallos - those who wrote it out, through a misunderstanding, misunderstood it, as if Heraclitus himself was quoting the verses of Homer. See Schrader, Porph. i 405. 106. Probably against Hesiod's choice of certain days: See Hesiod. in Ἔργα. Plut. Camille 19: πεὶρ δ᾽ ἡμερῶν ἀποφράδων εἴτε χρή τιϑεοϑαί τινας εἴτε ὀρϑῶς Ἡ. ἐπέπληξεν Ἡαιόδωι τὰς μὲν ἀγαϑὰς ποιομένωι τὰς δε φαύλας ὡς ἀγνοοῦντι φύσιν ἡμέρας ἁπάσης μίαν οὖσαν ἐτέρωϑι διηπόρηται. 107. “because” (or “if”) they have barbaric souls] i.e. souls who do not know how to correctly interpret and control the indications of feelings. fr. 17 and 101". Or maybe βαρβάρους should be interpreted ethically? Srvn. съ fr. 63. compare Pascal Rendic. del. East, Lomb. Ser. II, XXXIX 199. 108. σοφόν? But in general, Heraclitus is thrifty: he rarely gains weight. God is absolute (fr. 102). This idea, not yet clearly expressed here, was developed by Anaxagoras in his νόος, which μέμεικται οὐδενὶ χρήματι, Plato in its χωριάτὴ ἰδέα Aristoteles in his ὀνσία χωριστή (Metaph. K 7.1064a 35); Consequently, this fr. - which, however, is indicated by the style (ἀφικνεῑται ἐς τοῦτο, πάντον κεχώρωμένον) -- is authentic and is fundamental to understanding for Heraclitus. 109. This fr. may seem doubtful: 1) due to the trivial content. But this issue can be resolved satisfactorily. only in general connection; 2) due to conflict with fr. 95. Maybe ἢ ἐς τὸ μέσον φέρειν - a half-joking, half-artificial addition (Trimeter), which is often found in Anthologies. 110. ϑέλουσιν -- archaically, as in fr. 85. This and ἄμεινον sounds authentic. The same idea, but more energetically, is repeated in fr. 85.111. κακὸν put Heitz instead καὶ - which is why any possibility of stumbling disappeared. 112. τὸ φρονεῖς I corrected it in fr. 113, instead σωφρονεῖν, which any later writer would have had; thus this fr. does not present any more difficulties. Relatively ἀληϑέα λέγειν - compare fr. 28. Regarding λέγειν καὶ ποιεῖν compare fr. 73. Regarding ἐπαΐοντας (exactly (φύσεως) - compare fr. 117. 113. 114. Previously they were connected. But fr. 113 represents something complete, quoted separately by Plotin. and reminds only by chance fr. 114 (Schleiermacher, Gomperz). 114. Law is the governing mind of the state, just as Logos is the governing mind of the world. Therefore, each individual person must draw strength from the world’s mind for reasonable speech (expression cf. Нірр. de artic. 33 IV 154 L). But is it only for speeches? I guess λέγοντας according to fr. 73 and fr. 112. Didn’t it fall out at the end πάντων? (cf. Plut, de Is. p. 269 A)? 115. At Stob. mistakenly attached to the following saying of Socrates. (when comparing the obvious), Hense is separated, and H. Schenkl is rightfully attributed to Heraclitean sayings. ψυχή must be understood here specifically as the human soul. It is given to her to multiply Lógos - which, in general, is strictly individually determined - i.e. at a more mature age, to become richer in intelligence; srvn. Hippocr. de victu end (C 1) Epid. V. 5, 2 (V 314 L) ἀνϑρώπου ψυχὴ αἰεὶ φύεται μέχρι ϑανάτου. A As for the philosopher, he multiplies λόγος the fight against sensuality, as Plato Phaed so beautifully says in the Orphic sense. 67 C τὸ χωρίζειν ὅτι μάλιστα απο τοῦ σώματος τὴν ψυχὴν καί ἐϑίσαι καϑ᾽ αὑιὴν πανταχόϑεν ἐκ τοῦ σώματος συναγείρεσϑαί τεκαὶ ἀϑροίζεσϑαι 116. Comp. fr. 101.-- φρονεῑν] σωφρονεῑν Stob., corrected by me, as in fr. 112. Opposite ἀλλ᾽ οὐ ποιοῦσι, with which only meaning takes on the Heraclitean form, is absent. srvn. fr. 101. 117. Maybe it’s better βαίνηι: where he should go. 118. Countless options seem to be united in the above understanding (Philo, Plut., etc.) 119. ἦϑος (root sve) is a well-founded kind of character and thinking: “individuality.” 120. The tone of the oracle speaks of the fourth region of the sky. This concept must not be confused with the Antarctic one. the pole of the sky, which first appears only in Poseidonios (de mundo 2. 392a 4 Achill. Is. p. 56, 10 Maas); and Aristoteles uses the description in this case: ἑτέρα ἄρκτος (Meteorol. В5.362 a 32), κάτω πόλος; decael. В2.285 b З. Since Strabo is in other places. ἄρκτος understand how ἀρκτικός (sc. πόλος), then here he probably means the opposite point - like the south celestial pole. But he doesn’t talk about this. At the same time, one should not think about the Pythagorean-Empedoclean idea of ​​the southern hemisphere (Aet. and 29, 13), since Heraclitus probably adhered to the ancient Ionic image of the universe - as a flat earth with a vault - the sky above it. Therefore I believe (since the central point of the old map was the navel of Delphi (Agathem. 1, 2)) that Heraclitus had in mind when speaking of the “mountain of ethereal Zeus,” the Macedonian Olympus, which lies on almost the same meridian as and Delphi, and that therefore both points - Arktos (the northern middle part of the sky) and Olympus (the northern central point of Greece) - here indicate the division of the eastern countries from the western ones. οὖρος in the sense not of “borders,” but as “mountains,” interpreted enjeSchuster, although he saw in this a hieratic interpretation of the south pole. Based on something else, it agrees with my interpretation of R. Eisler Philob. 68, 146. It is impossible to think about the “horizon” (together with Burnet), since the horizon connects the east with the west, and does not separate it. Compare, however, Arat. 61.121. πᾶσι -- καταλιηεῖν, what Strabo does not have, supplemented from Diog. IX 2 (A 1).-- ἡβηδὸν -- ἀνήβοις contrasts even more strongly than the German Mann and Unmündigen. Hermodoros, by a (very dubious) Roman combination, is connected with the legislation of the decemvirs in 452. srvn. Bosch de XII tabb. lege. Gott. 1893 S. 58 ff. 123. Comp. fr. 86. That Porphyrios is a source follows from Procl. in r. p. II 107, 6 Kroll. 124. σάρμα instead of σάρξ manuscript I am writing and ὁ destroyed Wimmer. This judgment becomes understandable from the transcendental point of view of the philosopher, as fr. 52 and fr. 65.125. μὴ supplemented from Alex, probl. III 42 Usen.; Theophrast got into the previous phrase by mistake. Does it have here κυκεὼν special meaning (the sacred barley drink in the Eleusinian mysteries) cannot be discerned due to the brevity of fr. srvn. Diels, Harakl. A 3 b. 125. Zuretti opened in Miscellanea Salinas (Palermo 1907) p. 218.-- ὑμῑν Tzetz.: I corrected it. Because here is Tzetz. and fr. 126 coincide with the letters of Heiracleit., then one might suspect that he is this fr. remade it myself. But since in both cases it is revealed by a later stage of language, then, apparently, Tzetz here (as in Hipponax and in general) actually used an independent source. Er. Heracl. 8, 3: οὐκ ἀφαιρούμενος πλοῦτον κολάζει ϑεός, ἀλλὰ χαμᾶλλον δίδωσι πονηροῖς, ἵν᾽ ἔχοντες δι᾽ ὧν ἁμαρτάνουσιν ἐλέγχωνται... μὴ ἐπιλίποι ὑμᾶς τύχη, ἵνα ὀνειδίζησϑε πονηὶ ρευόμενοι. The appeal is not motivated, since the Ephesians here generally appear in the 3rd person; τύχη And ὀνειδίζησϑε bad. 126. Epist. Heracl. 5: καὶ ἐν τῶι παντὶ ὑγρὰ αὐαίνεται, ϑερμάψύχεται. 126 a. fr. classified as doubtful, mainly because the main source in Anatolios was found to be obviously falsified in relation to the number 7, and the contents of fr. dark, but in a different way than in genuine fr. (συμβάλλεται -- διαιρεῖται, dual αημείω), and besides, the verbal form raises doubts. The original was Pythagorean symbols (cf. τὴν Πλειάδα Μουσῶν λύραν, Porph. V.P. 41). The heptad theory itself is old. srvn. From 1, 10, 23. 126 b. The name and exact meaning of the quotation, unfortunately, is unreliable. One (genuine?) fr. Ericharm (see Diels, Fr. d. Vors. 13 B 2 (89, 23)) parodies the teaching of Heraclitus about flow: ὁ μὲν γὰρ αὔξεϑ᾽, ὁ δέ γα μὰν φίϑνει, ἐν μίτταλλαγᾶ δὲ πάντες ἐντὶ πάντα τὸν χρόνον. Hence, the debtor proves non-liability for previously concluded debt obligations. The trustee beats him, then he complains, after which he turns what was said against himself. 127. In its worst form, this fr., preserved in Epiphanios, is a variant of one apothegm generally attributed to Xenophanes and has no historical value. 128. Christian development fr. 5. Acta Apolonii 19 say: δ. δ. εὔχονται ἅ οὐκ ἀκούουσιν ὥοπερ ἀκούομεν, οὐκ ἀηαιτοῦσιν, οὐκ ἀποδιδοῦοιν. ὄντως γὰρ αὐιῶν τὸ σχῆμα ἐψευσται ὦτα γὰρ ἔχουαιν καὶ οὐκ ἀκούουσιν etc. The same place in Acta Quadrati c. 6. compare Psalm. 115, 5 and 135, 16. Sap. Salom. 15, 15. The exact words of Aristokritos probably cannot be established. About this Manichaean See Brinkmann Rh. Mus. 51, 273. 129. The language and style sound authentic. But: 1) the quotation is combined with a handwritten, definitely proven forgery of the Pythagorean book, 2) ταύτας, which in meaning has to be attributed ἱσνορίην - this sounds very rude; 3) Heraclitus’ mention of the writings of Pythagoras (and this is why the quotation is given) is a historical impossibility. Thus, fr. or unskillfully composed from fr. 40 and fr. 81 (see notes to them) and other authentic passages, or at least the words: ταύτας τὰς ουγγραφὰς (Zeller) or ἐκλ. τ. τ . ουγγρ. (Gomperz) - should be thrown out as interpolated. See Archiv. f. Gesch. d. Phil. ni 451.-- ἐποιήσατο BP: ἐποίηοε F: ἐποιήοατο ἑωυτοῦ σοφίην (cf. Herod. i 129): literally: er eignete sie sich als eigene Weischeit (Burnet). 130. oὐ πρέπει γελοῖον εἶναι, ὥστ᾽ αὐτὸν δοκεῖν καταγέλασιον according to Aristophan. at Plato Symp. 189 B. (cf. Rep. ni 388 E) is expressed as a gnome and is attributed to the “crying” philosopher. 131--135 are taken from gnomologiums of very dubious merit. The content and form nowhere show the true imprint. 131 (according to Stob. belonging to Bion.) indicates the era of Stoicism; meaning fr. 46 was attributed to Heraclitus. 133 reminds fr. 28 and fr. 112. 134 in others Phlorilegium is attributed to Plato. 135 originates from Xen. Memor. i 7, 1. 136. Instead of earlier, from Max. serm. 8 p.m. 557 inserted fr. with a false lemma (Schenkl. Epict. fragm. Wiener S. Ber. 115 S. 484, 69); Here comes the same play on words to which I gave an explanation. See fr. 24.137 there is an excess of one place in Aetius, perhaps a postscript. Stobeus, which refers to Chrysipp. But this place in the manuscripts is confusing and has gaps, πάντως probably belongs to the next one that fell out. 138. This name was probably chosen in accordance with fr. 105.

Aеtius de plac. II 21, 4: fr.4. Anatol. de decade p. 36 Heiberg (Annales d "histoire. Congris de Paris 1901.5 Section): fr. 126". Anonymous in Plat. Theaet. 71, 12 kb p. 152 E: fr. 126. Aristocritus Theosophia (Buresch Klaros 118) 68: fr. 5. " " 69: fr. 127. " " 74: fr. 128 Aristotelis Meteon B 2. 355" 13: fr. 6. "de sensu 5. 443* 21: fr. 7. "Eth.Nic. Ѳ 2. 1155b: fr. 8. " " " K 5. 1176* 7: fr. 9. de mundo 5. 396b 7: fr. 10. " " " 6 p. 401a 8: fr. 11. Arius Did. ap. Eus. P. E. XV 20: fr. 12. Athen. V. p. 178 F.: fr. 13. Clemens Protr. 22 (I 16, 24 Stähl.): fr. 14. " " 34 (I 26, 6 Stähl.): fr. 15. " Paedag. II 99 (I 216, 28): fr. 16. "Stromat. II 8 (II 117, 1): fr. 17. " " II 17 (II 121, 24): fr. 18. " " II 24 (II 126, 5): fr. 19. " " III 14 (II 201, 23): fr. 20. " " III 21 (II 205, 7): fr. 21. " " IV 4 (II 249, 23): fr. 22. " " IV 10 (II 252 , 25): fr. 23. " " IV 16 (II 255, 30): fr. 24. " " IV 50 (II 271, 3): fr. 25. " " IV 143 (II 310, 21): fr 26. Clemens Stromat. IV 146 (II 312, 15), fr. 27. " " V 9 (II 331, 20): fr. 28. " " IV 50 (II 271, 17); V 60 (II 366 , 11): fr. 29. " " IV 104, 1 (II 396, 6): fr. 30. " " IV 104, 3 (II 396, 14): fr. 31. " " V 116 (II 404, 1): fr. 32, 33, 34. " " V 141 (II 421, 4): fr. 35. " " VI 17 (II 435, 25): fr. 36. Cod. Paris. 1630 s. XIV f 191r = Anth. Pal. IX 359. Stob. fl. 98, 57 = Possidipp. ep. 21 p. 79 Schott: fr. 138. Cod. mutin. Ils. XV f. 88 v: fr. 139. Columela VIII 4: fr. 37. Diog. I 23: fr. 38. "I 88: fr. 39. "VIII 6: fr. 129. " IX 1: fr. 40, 41, 42. "IX 1, 2: fr. 43, 44." IX 7: fr. 45, 46. "IX 73: fr. 47. Etym. gen. βίος: fr. 48. Galen. de diff. puis. VIII 773 K: fr. 49. Gnomol. Monac. la t. I 19 (Caeiel. Balb. Wöfflin) p. 19: fr. 130. "Paris, ed. Sternbach n. 209: fr. 131. "Vatic. 743 n, 312 Sternb: fr. 132. " " 313: fr. 133. " " 314: fr. 134. " " 315: fr. 135. Heraclit. alleg. 24: fr. 49 a. Hippol. refut. IX 9: fr. 50, 51, 52, 53, 54, 55, 56. " " IX 10: fr. 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67. Hisdosus Scholasticus ad. Chalcid. Plat. Tim. : fr. 67 a. Jambl. de myst. I 11: fr. 68. " " " V 15: fr. 69. " de anima: fr. 70. Marcus Anton. IV 46: fr. 71, 72, 73, 74, 76. " " VI 42: fr. 75. Maximus Tyr. XII 4 p. 489:fr. 76. Numen. fr. 35 Thedinga (from Porphyr. antr. nymph. 10), fr. 77. Orig. c. Cels. VI 12 p.m. 82, 23 Koetschau: fr. 78, 79, 80. Philodem. Rhet. I c. 57. 62. S. 351, 354 Sudh. from. Stoic Diogenes]: fr. 81. Plato. Hipp. m. 289a:fr. 82. " " " 289b: fr. 83. Plotin. Enn. IV 8, 1: fr. 84. Plutarch. Coriol. 22: fr. 85. " " 38: fr. 86. " de aud. 7 p.m. 41a: fr. 87. "consol. ad Apollo. 10 p. 106e: fr. 88. "de superstit. 3 p.m. 166c:fr. 89. "de E 8 p. 388e: fr. 90." de E 18. 392b: fr. 91. "de E 18. 392c: fr. 76. " de Pyth. or. 6 p.m. 397a: fr.92. " " " " 18 p.m. 404d:fr. 93. "de exil. 11 p. 604a: fr. 94. "Sympos III pr. 1 p.m. 644f: fr. 95. " " IV 4, 3 p. 669a: fr. 96. " an seni resp. 7 p. 787c: fr. 97. " fac. lun. 28 p.m. 943e: fr.98. " aqu. et ign. comp. 7 p. 957a (de fort. 3 p. 98g, fr. 99. " Qu. Plat. 8, 4 p. 1007 D: fr. 100 " adv. Colot. 20. 1118g: fr. 101. Polyb. XII 27: fr. 101 a. Porphyr. къ Δ 4: fr. 102. "kb" Ξ 200:fr. 103. Procl. in. Alc. p. 525, 21 (1864): fr. 104. School Epi et et. Bodl. p. LXXI Schenkl: fr. 136. "Hom. AT k Σ 251:fr. 105. Seneca ep. 12, 7: fr. 106. Sext. VII 126: fr. 107. "VII 132: fr. 1." VII 133: fr. 2. Stob. flor. I 174 Hense: fr. 108. " " I 175: fr. 109. " " I 176: fr. 110. Stob. flor. I 177: fr. 111. " " I 178: fr. 112. " " I 179: fr. 113. 114. " " I 180a: fr. 115. " " V 6: fr. 116. " " V 7: fr. 117. " " V 8: fr. 118. " " 104, 23 Mein.: fr. 119. " " eclog. I 5, 15, 78, 11: fr. 137. Strabo I 6 p. 3: fr. 120, "XIV 25 p. 642: fr. 121. Suid See ἀμφωβατῖεν And ἄγχιβατεῖν: fr. 122. Themist., or. 5 p.m. 69 [from Porphyrios]: fr. 123. Theophrast. Metaphys. 15 p.m. 7 a Used: fr. 124. "de vert. 9: fr. 125. Tzetzes ad Aristophan. Plut. 88: fr. 125a." schol. ad. exeg. II. p. 126 Herm: fr. 126.

BIBLIOGRAPHY.

Lyrics:

Heracliti epistolae quae feruntur ed. An t. Westermann. Lipsiae 1857. Fragmenta Philosophorum Graecorum coll. Fr. Mullachius. T. I. Parisiis 1875. Heracliti Ephesii reliquоae rec. I.Bywater. Oxonii 1877. Doxographi Graeci coll. H. Diels. Berolini 1879. Herakleitos von Ephesos, griech. und deutsch von H. Diels. Berl. 1901. 2 Aufl. 1909. (With a portrait.) Rud. Herscher. Epistolographi Graeci. H. Diels. Die Fragmente der Vorsokratiker. 2 Bde. Berlin 1906/1907. (With a portrait.) Catalogos. codd. astrologer graec. IV, 32. (Περί ἀρχῶν ἀστέρων).

Translations:

P. Tannery. The first steps of ancient Greek science. S.-Pb. 1902. W. Schultz. Pythagoras und Heraklit (Studien z. ant. Kult. Heft 1. Wien 1905). G. T. W. Patrick. The fragments of the work of H. of Ephesus of nature, translat. from the Greek text of Bywater, with an introduction historical and critical, Baltimore 1889. (First published in the American journal of psychology, Überweg does not indicate the year of the journal.) Fragmenta Philosophorum Graecorum coll. Fr. Mullachius. T. I. Parisiis. 1875. (Latin translation). Heracleitos von Ephesos, griech. und deutsch von H. Diels. Berl. 1901 u. 1909. H. Diels. Die Fragmente der Vorsokratiker. 1. Bd. Berlin. 1906. Also sprach Herakleitos. Heraklits Schrift Über das Ail, deutsch v. M. Kohn. Hamburg. 1907.

Chronology:

F. Jacoby. Apollodors Chronicle. 3.227 f. Berlin 1902.

Izslѣ dovaniya:
(According to Überweg).

Schleiermacher. Herakleitos der Dunkle von Ephesos, dargestellt aus den Trümmern seines Werkes und den Zeugnissen der Alten (Wolfs und Buttmanns Museum der Altertumswissenschaft, Bd. I, 1807, .S. 313--533). Reprinted in Schleiermachers sämtl. Werken, Abt. III, Bd. 2, Berl. 1838, S. 1--146. Th. L. Eichhoff. Disp. Heracliteae. I, Mogunt. 1824. Jac. Bernays. Heraclitea, Bonn 1848. Jac. Bernays. Heraclitische Studien (Rhein. Mus., N. F., VII, S. 90--116, 1850). Jac. Bernays. Neue Bruchstücke des Heraklit (ibid., IX, S. 241--269, 1853). These three works of Bernays are reprinted in: Gesammelte Abhandlungen, hrsg. von H. Usener, 1. Bd. P885 (first published there: Entwurf zur Fortsetzung der herakl. Stud. and also ein Vortrag Bernays" aus d. J. 1848): De scriptorum qui fragmenta Heraclitea attuleruntauctoritate. His same: Die heraklitischen Briefe. Berl. 1869. Fer d . Lassaie. Die Philosophie Heracleitos des Dunkeln von Ephesos, 2. Bde., Berl. 1858. (Neue Abgeddr. Lpz. 1892). Raffaele Mariano. Lassalle e il suo Eraclito, Saggio di filosofia hegeliana, Firenze 1865. A. Gladisch. Herakleitos und Zoroaster. Lpz. 1869. A. Gladisch. Abhandlungen über einen Ausspruch des Herakl. (Ztschr. f. Altertumswiss. 1846, No. 121 f.) A. Gladisch. Üb. die Grundansicht d. H., (ibid. , 1848, 28 ff.). Th. Bergk. De Heracliti sententia apud Aristotelem de mundo c. 6, Halle 1861 (also in his Kl. philol. Schriften, 2, 1886, S. 83--90). Rettig. Üb . einen Ausspruch Heraklits bei Plat. Conviv. 187 ind. lect. Bern 1866. P. Schuster. Heraklit v. Ephesus, ein Versuch, dessen Fragmente in ihrer urspriinglichen Ordnung wieder herzustellen (Acta societ. phil. Lipsiens. ed. Frider. Ritschelius, Tom. III, p. 1--394, Lips. 1873). E. Zeller. (Jenaisch. Literaturztg. 1875, Art. 83). E. Zeller. Heraklit u. Sophron in platonischen Zitaten (Rhein. Mus., N. F., B. 29, 1874, S. 590--632). Jak. Mohr. Die historische Stellung Heraklits von Ephesus, Wiirzb. 1876. G. Teichmüller. Neue Studien zur Gesch. der Begriffe. 1. Heft, Herakleitos. Gotha 1876. G. Teichmüller. Neue Studien zur Gesch. der Begriffe. 2. Heft. Herakleit. als Theolog. Gotha 1878, S. 103--253 (und Herakleitisches, ebd. S. 279--288). Al. Goldbacher. Ein Fragment des Heraco. (Ztschr. f. d. tssterr. Gymn., 1876, S. 496--500). L. Dauriac. De Heracl. Ephesio, Paris, 1878. E. Mehler. Ad Heraklit. Miscellanea (Mnemosyne, N.F., VI, 1878, S. 402--408). E. Petersen. Ein missverstandenes Wort des Heraklit (Hermes, Bd. 14, 1879, S. 304--307). K. J. Neumann. Heraclitea (Hermіs, Bd. 15, 1880, S. 605--608. Bd. 16, S. 159 f.). A. Patin. Quellenstudien zu Herakl. Pseudohippokrat. Schriften. Würzb. 1881. (About the composition π. τροφῆς). A. Patin. Heraklits Einheitslehre, die Grundlage eines Systems und der Anfang eines Buchs, Pr, München 1885. A. Patin. Heraklitische Beispiele, I u. II, Neuburg a. D. 1892/1893. A. Matinee. Heraclite d"Eph., Paris. 1881. Tannery. Un fragment d"H. (Annales de la Faculte des lettres de Bordeaux, 1882, S. 331--333). Tannery. H. et le concept de Logos (Revue philos. 1883, 9). Th. Davidson. Herakleitos fr. XXXVI. Byw. (American Journal of Philol.V p. 503). Aless. Chiappelli. Sopra alcuni frammenti delle XII tavole nelle loro relazioni con Eraclito e Pitagora (Archivio giuridico, Bologna 1885). Aless. Chiappelli. Su alcuni frammenti di Eraclito (memoria letta all "Acad. di scienze mor. e polit, délia Societa Reale di Napoli. Nap. 1887). E. Soulier. Eraclito Efesio, Roma. 1885. E. Pfleiderer. Was ist der Quellpunkt der heraklit. Philos.? Tübing. 1886. E. Pfleiderer. Die Philosophie des H. v. Eph. im Lichte der Mysterienidee. Nebst Anhang über heraklit. Einf lusse im alttestamentl. Kohelet und besonders im Buche der Weisheit, sowie in der ersten christl Lit., Berl. 1886. E. Pfleiderer. Die pseudoheraklit. Briefe u. ihr Verfasser (Rhein. Mus., Bd. 42, S. 153--163). E. Pfleiderer. Heraklitische Spuren auf theologischem, insbesondere altchristlichem Boden (Jahrb. f. protestant. Theol., Bd. 14, S. 177--218). Jak. Mohr. Heraklit. Studien, Pr., Zweibrücken 1886. G. Mayer. Her. v. Eph. u. A. Schopenhauer, Heidelb. 1886. Th. Gomperz. Zu H. Lehre u. den Überresten seines Werkes (Ber. d. Wiener Akad., Bd. 13, 1887, S. 997--1057). There is also a separate edition. G. T. W. Patrick The fragments of the work of H. of Ephesus of nature, translat. from the Greek text of Bywater, with an introduction historical and critical, Baltimore 1889. (First published in the American Journal of psychology; Überweg does not indicate the year of the journal.) Chr. Cron. Zu H., (Philol., 47, S. 209--234, 400--425, 599--617). E. Warmbier. Studia Heraclitea, Diss., Berl. 1891. E. Norden. Z. d. Briefen des H.u. der Kyniker, Beiträge zur Gesch. der griech. Ph. (19. Supplementbd. zu den Jahrbb. f. klass. Philol., 1892). Jor. Dräseke. Pathistische Herakleitos-Spuren (A. f. g. d. Ph., 1891, S. 158--172), Anathon Aall. Der Logos b.H., ein Beitrag zu d. ideen-geschichtlichen Studien (Ztschr. f. Ph. u ph. Kr., 106, 1895, S. 217--252). Anathon Aall. Gesch. der Logosidee in d. griech. Philos., Lpz. 1896. A. Patin. Parmenides im Kampf geg. H., Lpz. 1899. Karl Praechter. Ein unbeachtetes Herakleitosfragm. (Philol. 58, 1899, S. 473 f.). P. Tannery. Un nouv. fragm. d"H. (Rev. de philos. I, 1900). G. Schäfer. Die Philosophie des Heraklit v. Ephes. u. die moderne Heraklitforschung. Lpz. u. Wien 1902. E. S. H. Peithmann. Heraklit ( Biographia antiqua, Ser. II, Heft 1), Bitterfeld u. Leipz. 1901. A. Brieger. Heraklit der Dunkle (Neue Jahrb. f d. klass. Altert. 1904, S. 686--704). A. Brieger. D. Grundziige d. herakl. Physik (Hermis 39, S. 182--223). W. Schullz. Pythagoras und Heraklit (Studien z. ant. Kultur. Heft 1. Wien, 1905). W. Nestle. Heraklit und die Orphiker. (Philol. 64, 1905, S. 367--384). O. Spengler. Der metaphysische Grundgedanke der heraklitischen Philosophie. Halle 1904. C. Pascal. Sopra un punto della dottrina Eraklitea (Rendiconti del R. Istit. Lomb. di sc. e lett. Ser. I, vol. 39, 1906, S. 199--205). W. Zilles. Zu einigen Fragmenten Heraklits (Rhein. Mus. 62, 1907, S. 54--60). A . di Pauli. Quadratus Martyr. Der Skoteinologe. Ein Beitragzu Herakleitos v. Ephesos. (Arch. f. Gesch. d. Philos., N. F., 12 S. 504--508). Max. Wandt. Die Philosophie des Heraklit von Ephesus im Zusammenhang mit der Kultur Ioniens (Arch. f. Gesh. d. Philos., 20, 1907, S. 431--455). P. Pressler. Die metaphysichen Anschauungen Heraklits von Ephesos. Progr. Magdeb. 1908. H. Diels. Herakleitos v. Ephesos. Griechisch und Deutsch. Berlin 1901, 2 Aufl. 1909.

History of philosophy.
(By Überweg.)

A) In German: Chr. Meiners. Gesch. d. Ursprungs, Fortgangs and. Verfalls d. Wissenschaften in Griechenland u. Rom. Lemgo 1781--1782.. Wilh.Traug. Krug. Gesch. d. Philos, alter Zeit, vornehmlich unter Griechen und Römern. Leipz. 1815. 2 Aufl. 1827. Christian Aug. Brandis. Handbuch der Geschichte der griechisch-römischen Philosophie. I T.: Vorsokratische Philosophie. Berlin 1835. Ed. Zeller. Die Philosophie der Griechen. Erster Theil: Allg. Einleitung. Vorsokratische Philosophie (4 Aufl. Lpz. 1876; 5 Aufl. in 2 Hapften, Lpz. 1892) (There are French and English translations). Karl Prantl. Übersicht der griechisch-römischen Philosophie. Stuttgart 1854 (neue Aufl. 1863). Albert Schwegler. Geschichte der griechischen Philosophie, hrsg. von Karl Köstlin, Tübing. 1859 (3rd vermehrte Aufl.: Freiburg i. Br. u. Tiibing. 1882; 2 Ausg. -- 1886). Ludwig Strümpell. Die Geschichte der griechischen Philosophie, zur Übersicht, Répétition und Orientierung bei eige-nen Studien entworfen. 1 and 2 Abt. Leipz. 1854--1861. W. Windelband. Gesch. der alten Philosophie nebst einem Anhang usw.2 Aufl. Munch. 1894. (There is a Russian translation.) Th. Gomperz. Griech. Denker, B I. Lpz. 1893 und 1902. (To be published in Russian translation.) Eugen Kühnemann. Grundlehren der Philosophie. Studien über Vorsokratiker, Sokrates und Platon, Stuttg. 1899. F. Jurandic. Prinzipiengesch.d. griech. Philos. Agram 1905. K. Chr. Frdr. Krause. Abriss der Gesch. d. griech. Philosophie, aus dem Nachlass hrsg. von P. Hohlfeld. A. Wünsche. Lpz. 1893. A Kalthoff. Die Philosophie der Griechen, auf kultur-geschichtl. Grundlage dargestellt. Berlin 1901. A. Mannheimer. Die Philosophie d. Griechen in über-sichtl. Darstellung. Frankf. a. M. 1902 (2 Aufl., 1 und2 Theil.. Frankf.a.M. 1903). A. Doring. Gesch. d. griech. Philos. 2 Bde. Leipz. 1903. Fr. Bortzler. Gesch. d. griech. Philos.. Stuttg. 1905. H. Hielscher. Volker-u. individualpsych. Unters. üb. d. ait. griech. Phil. (Arch. f. d. ges. Psychol. 5, S. 125 ff.) b) In French: N. J. Schwarz. Manuel de l'histoire de la philosophie ancienne. Liège. 1842, (2 ed. Liège 1846). Renouvier. Manuel de philos, ancienne. Paris 1845. Charles Lévêque. Etudes de philosophie grecque et latine. Paris 1864. L. Lenoël. Les philosophes de l'antiquité. Paris 1865. M. Morel. Hist. de la sagesse et du goût chez les Grecs. Paris 1865. C. Bénard. La Philosophie ancienne; histoire generale de ses systèmes. I. party. Par. 1885. c) In English: W. A. ​​Buller. Lectures on the history of ancient philosophy. Cambridge 1856; publishing house W. H. Thomson, 2 vols., London 1866; 2. ed., London 1874. Lectures on Greek philosophy and other philosophical remains of James Frederick Ferrie r, ed. by Al. Grant and E. L. Lushington, 2 vols. Edinburgh and London 1866. Ios. B. Mayor. A sketch of ancient philosophy from Thapes to Cicero. Cambridge 1881. A. W. Benn. The Greek philosophers, 2 vols., London 1882. J. D. Morell. Manual of history of philos., London 1883. J. Marshall. A short history of Greek philosophy. London 1889. John. Burnet. Early Greek philosophy. London 1892.