Heraclitus Fragments Waterfield

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OXFORD

WORLD S

CL SSICS

The

irst

hilosophers

The resocratics n ophists

Translated with commentary by

ROBIN W TERFIELD

OX OR

U N I V E R S I T Y

PRESS



eraclitus phesus

37

Fl

DK

2281; KRS 194;

W

I;

M

I;

K

I But of

this principle which

holds forever people prove ignor ant, not only before they hear it, but

also once they have heard it. * For although everything

happens in

accordance with this principle, they resemble those with no familia.r-

ity with it, even after

they have become familiar with the kinds of

accounts and events I discuss as I distinguish each thing according

to

its nature and explain its constitution. But the general

run

of people

are as unaware

of their

actions while awake as they are

of what

they

do while asleep.* Sextus Empiricus,

gainst the rofessors 7 32

Bury)

F2 DK

22878;

KRS

205;

W

61;

M

90;

K

55) Unlike divine nature,



The Presocratics

human nature lacks sound judgements. Origen,

Against

Celsus

6.12.13-14 Koetschau)

F3

OK 22841;

KRS

227;

W 120; M 85;

K54)

The

one wise thing is to

know,

in sound judgement, how everything is guided in every

case.

Diogenes Laertius,

Lives

Eminent

Philosophers

9.1.7 8

Long) .

F4

OK 22832;

KRS

228;

W 119; M 84;

K 108

The

one and only wise

thing

is

and

is

not willing to be called

by

the name

of

Zeus.

Clement,

Miscellanies 5.

15. ,Stahlin/Friichtel)

F5

OK 22834;

W

55;

M

2; K 2 In their ignorance after having

listened they behave like the deaf.

The

saying Though present they

are absent testifies to their case. Clement,

Miscellanies 5 115 3

Stahlin/Friichtel)

Tl

OK 22889;

W

15;

M

24; K 6 Heraclitus says that the universe

for those who are awake is single and common, while in sleep each

person

turns

aside into a private universe.* Ps.-Plutarch, On

Superstition

166c5-8 Babbit)

F6 OK 2282; KRS 195; W

2;

M 23; K3 And so one ought to follow

what

is

common.

Although the principle

is

common, the majority

of

people live

as

though they had private understanding. Sextus

Empiricus,

Against the Professors

7.133.4-7 Bury)

F7

OK 228104;

W

91;

M

101; K 59 What intelligence or insight

do they

have?

They

trust the people s bards and take for their teacher

the mob, not realizing that Most men are bad,

few

good. *

Proclus,

Commentary on Plato s First A/cibiades

256.2-5 Segonds)

T OK

22842;

W

93;

M

30; K 21)

He

said that Homer deserved to

be expelled from the competition and thrashed, and Archilochus

as

well.* Diogenes Laertius,

Lives Eminent

Philosophers

9.1.8 10

Long)

F8

OK 22872;

W

64;

M

4; K

5 They

tend away from that with which

they are in the most continuous contact.

Marcus Aurelius, To

Himself

4.46.5-6 Haines)

F9 OK 22818;

KRS

210;

W

19;

M

K

7

If you do not expect

the unexpected, you will not find it, since it

is

trackless and unex

plored. Clement,

Miscellanies

2.17.4.4-5 Stahlin/Friichtel)



Heraclitus o Ephesus

39

FlO OK 22850; KRS 196; W 118; M 26; K 36) It is wise for those

who listen not to me but to the principle to agree in principle that

everything is one. Hippolytus, Refutation o ll Heresies 9 9 1 3 4

Marcovich)

Fll OK 228108; W

7;

M 83; K 27 I have heard a lot of people

speak, but not one has reached the point of realizing that the wise is

different from everything else. Gohn of Stobi, Anthology 3 1 174

Wachsmuth/Hense)

Fl

OK 228114; KRS 250; W 81; M

23;

K 30) Those who spea.k

with intelligence must stand firm

by

that which

is

common to all,*

as

a state stands by the law, and even more firmly. For all human laws

are in the keeping of the one divine law; for the one divine

law

has

as

much power as it wishes,

is

an unfailing defence for all laws,

and prevails over all laws. Gohn

of

Stobi,

Anthology 3 1 179

Wachsmuth/Hense)

F13

OK

22888;

KRS

202;

W

113;

M

41;

K

43)

makes no

diffeJ:-

. ence which is present: living and dead, sleeping and waking, young

and old. For these changed around are those and those changed

around are again these. Ps.-Plutarch, Letter o Consolation Apol-

lonius

106e3-6 Babbit)

F14 OK 22860; KRS 200; W

108;

M 33; K 103) Road: up and down,

it s still the same road.* Hippolytus, Refutation o ll e r e s i ~ s

9·

10.4.

6

Marcovich)

Fl5

OK 22861; KRS 199; W

101;

M 35; K 70) Sea: water most pure

and most tainted, drinkable and wholesome for fish, but undrinkable

and poisonous

for

people. Hippolytus,

Refutation

o

ll

e r e s i ~ s

9.10.5.3-4 Marcovich)

Fl6

OK

228110,

I

KRS

201;

W

52,

99;

M

44,

71;

K

67)

It

is

not better for men to get everything they want. Disease makt:s

health pleasant and good, as hunger does being full, and weari

ness rest. Gohn of Stobi, Anthology 3.1.176, 177 Wachsmuth/

Hense)

Fl7 OK 2289; W 102; M 37; K 71) Donkeys would prefer refuse

to gold. Aristotle,

Nicomachean Ethics

176a7

Bywater)



The Presocratics

FI8

OK 22813b; M 36; K 72a Pigs prefer filth to clean water.

Clement, Miscellanies 1.2.2.3-4 Stiihlin/Friichtel

FI9

OK 22879; W

1 5;

M 92; K

57

A man

is

thought

as

foolish by a

supernatural being

as

a child is by a man. Origen, gainst

elsus

6.12.14-15 Koetschau

F20 OK 228126; W 22; M 42; K 49 Cool things become warm, warm

things cool down, moist things dry out, parched things become

damp.t Oohn Tzetzes, Notes

on

Homer s Iliad i26.17-19

Hermann

F21

OK

22851;

KRS

209;

W

117;

M

27;

K

78

They

are ignorant

of

how while tending away it agrees with

itself a

back-turning

harmony, like a bow or a lyre. Hippolytus,

Refutation of

ll

eresies

9.9.2.2-4 Marcovich

F22 OK 22880;

KRS

211; W 26; M 28; K

82 is

necessary to

realize that war is common, and strife is justice, and that everything

happens in accordance with strife and necessity.

Origen, gainst

elsus

6.42.21-3 Koetschau

F23 OK 22853; KRS 212; W 25; M 29; K 83 War is father of all

and king of all. Some he reveals

as

gods, others as men; some he

makes slaves, others free. Hippolytus,

Refutation of

ll

eresies

9.9 4 7

Marcovich

F24

OK

22854;

KRS

207;

W

116;

M

9;

K

8

Harmony: non-apparent

is better than apparent. Hippolytus, Refutation

of ll eresies

9.9.5.3 Marcovich

F25

OK

228123;

KRS

208;

W 17; M 8; K

1

The

true nature

of

a

thing tends to hide itself Themistius, Speeches 5.69b3 Dindorf

F26 OK 22893; KRS 244; W

18;

M

14;

K 33

The

lord whose oracle

is

in Delphi neither speaks nor suppresses,

but

indicates. Plutarch,

On the Failure

of

the Oracles t Delphi

These

Days to Use Verse

404dl2-el Babbit

F27 OK 228107; KRS

198;

W 13; M 13; K 16 Eyes and ears are bad

witnesses for men

if

they have souls which cannot understand their

language. Sextus Empiricus, gainst the Professors 7.126.8 <

Bury



Heraclitus

of

Ephesus

F28 OK 22855; KRS

197;

W I I M 5; K

14 The

things I rate highly

are those which are accessible to sight, hearing, apprehension.

Hippolytus, Refutation

of ll

Heresies 9.9.5.6 Marcovich)

F29

OK

2287;

W

58;

M

78;

K

112)

If

everything were smoke, the

nostrils would tell things apart. Aristotle, On the Senses

443a23--4

Bekker)

F30 OK 228101; KRS 246; W 8; M 15; K

28

I searched for myseli:*

Plutarch,Against Colotes 8q Einarson/de Lacy)

F31 OK 228116; W 9; M 23e; K 29) Everyone has the potential fiJI

self-knowledge and sound thinking. Gohn

of

Stobi,

Anthology 3.5.6

Wachsmuth/Hense)

F32 OK 22867; KRS

204;

W

121;

M

77;

K 123) God: day/night,

winter/summer, war/peace, fullness/hunger.

t

He changes like fire

t

which, when mixed with spices,

is

named according to the savour of

each. Hippolytus, Refutation

of

ll

Heresies 9.10.8.5 6

Marcovich)

F33

OK

22812; KRS

214;

40; K

50 On

those who step into the

same rivers ever different waters are flowing. Arius Didymus,

fl . 39 Diels)

F34 OK 22891; W 31; M 40; K 51

t

is impossible to step twice

into the same river, as Heraclitus says t scatters and regathers,

comes together

and

dissolves, approaches and departs. Plutarch,

On the E t Delphi

392bIO-C3

Babbit)

T3 OK

22849a; W 110; M 40) Heraclitus the obscure says, We

step and do not step into the same rivers, we are and are not. *

Heraclitus Homericus, Homeric Questions 24.10-12 Oelmann)

T4

OK 22A6; KRS 215) Heraclitus says somewhere that everything

gives way and nothing is stable, and in likening things to the flowing

of

a river he says that one cannot step twice into the same rivt:r.

Plato, Cratylus 402a8-lo Duke et al.

F35 OK 22821; W

16;

M 49; K 89 Dying is all we see when asleep;

sleep is all we see when

awake.

t

Clement, Miscellanies 3.21.1.3 4

Stiihlin/Friichtel)

F36

OK

22830;

KRS

217;

W

29;

M

51;

K

37 Order

was

not made by



The Presocratics

god or man.

t

It always

was

and is and shall be an ever-living fire,

flaring

up

in regular measures and dying down in regular meas

ures.· Clement;

Miscellanies

5.104.2 Stiihlin/Friichtel

F37

OK

22B31;

KRS

218;

32, 33;

M

53;

K

38, 39

The

turning-points

of

fire: first sea, and

of

sea half

is

earth, half

lightning.· Sea drains

oW

and

is

measured into the same principle

as

before

it

became earth. Clement,

Miscellanies

5.104.3 Stiihlinl

Friichtel

F38

OK 22B90; KRS

219;

W

28;

M 54; K

40 Everything is a compen

sation for fire t and fire

is

a compensation for everything, as goods are

for gold and gold for goods. Plutarch, n the E

t

Delphi 388el-4

Babbit

F39 OK 22B64;

KRS

220;

W

35;

M

79;

K

109 Thunderbolt steers

everything. Hippolytus,

Refutation of

ll

Heresies 9 10 7 4 5

Marcovich

F40

OK

22B66;

W

72;

M

82;

K

121 Fire on its approach will judge

and condemn everything. Hippolytus, Refutation of ll Heresies

9.10.7.2-3 Marcovich , ,

F41 OK 22B16;

W 73; M 81; K

122 How can anyone be overlooked

by that which never sets? Clement, The

edagogue

2 99 5 5

MondesertlMarrou

T5

OK

22AIO

All thinkers agree that the world had a beginning,

but some claim that, having come into existence,

it

is everlasting,

while others claim that it is just as destructible as any other natural

formation, and others like Empedocles

of

Acragas and Heraclitus

of

Ephesus that it alternates between sometimes being in the state

we

find it now and sometimes being in a different state-that is, in the

process of being

destroyed-and

that this process continues non-

stop. Aristotle,

n the Heavens

279bI2-17 Allan .

T6 OK

22AIO Nor

can one of the elements-fire for

instance-be

infinite: for there is the general consideration, quite apart from any

of them being infinite, that it

is

impossible for the whole universe

even ifit were finite to be or to become just one

of

the

elements

as Heraclitus says that at some time everything becomes fire. Aris

totle,

Physics

204b3S-20Sa4 Ross



Heraclitus

Ephesus

4

T Die 2286; KRS 225;

36;

M 58; K 48a) The sun, according to

Heraclitus,

is

new each day.* Aristotle,

On

elestial

Phenomer. a

355a13-14 Bekker)

F42

OK

2283;

37;

M

57;

K

47)

The

sun

is as

broad

as

a human

foot. Aetius,

Opinions

2.21.4 Diels)

F43 OK 22894; KRS 226; W 122; M 52; K 44) The sun will not

overstep its measures, or else the Furies, the allies ofJustice, will find

it out.* Plutarch, On

xile

604alQ-12 de Lacy/Einarson)

T OK 22AI; KRS 224; M 61)

As

it is condensed, fire

e o m ~

moist, and then as it is further compressed it becomes water, and as

water solidifies it turns into earth; this is the road downward .

Then

again earth dissolves and gives rise to water, which is the source for

everything else, since he attributes almost everything to the process

ofexhalation from the sea; this

is

the road upward . Exhalations take

place from the earth

as

well

as

from the sea; some exhalations are

bright and clean, while others are dark. Fire is fed

by

the bright ones,

moisture by the others. He does not give a clear description of the

periphery, but there are bowls in it, with their hollow side turne:d

towards

us.

In these bowls the bright exhalations gather and produc:e

flames, which are the heavenly bodies.* The brightest and hottest of

these flames is that of the sun. The rest of the heavenly bodies are

further

away

from the earth, and so are less bright and emit less heat.

Closer to the earth

is

the moon, which travels through a region

which is impure, but the sun moves

in a translucent and untainted

region. The sun maintains a proportionate distance from us, which

is why it gives us more heat and light. Solar and lunar eclipses occur

when the bowls are turned upwards; the monthly phases of the

moon occur

as

its bowl gradually turns in

on

it. Day and night,

months, annually recurring seasons, and years, rain and wind and so

on, all depend on the various exhalations. For instance, when the

bright exhalation is ignited in the circle

of

the sun

it

causes daylight,

but when the opposite kind of exhalation

is

dominant the result is

night; and summer

is

the result

of

an increase in warmth arising

from the brightness, winter of an increase in moisture arising from

the darkness. He has nothing to say about the nature of the earth,

nor about the bowls either. Diogenes Laertius, Lives

Eminei lt

Philosophers

9.C -1

1 Long)



44

The

Presocratics

F44 OK 22836; KRS 229; 49; M 66; K 102 Death for souls is the

birth

of

water, death for water

is

the birth

of

earth, and earth

is

the source

of

water, and water is the source

of

soul. Clement,

Miscellanies

6.17.2 Stahlin/Friichtel

F45

OK

228117;

KRS

231;

W

48;

M

69;

K

106 When a man is

drunk he

is

guided, stumbling and ignorant

of

his route, by an imma

ture child, because he has a moist soul. Oohn

of

Stobi,

Anthology

3 S 7

Wachsmuth/Hense

F46 OK 2288S; KRS 240; W SI; M 70; K lOS The reason it is hard to

fight against passion is that it buys what it wants

at

the expense of

the soul. Plutarch,

Lift

Coriolanus

22 2 S 6

Perrin

F47 OK 228118; KRS 230; W 46; M

68;

K 109 A dry soul, a beam

of

light, is wisest and best.

t

Oohn of Stobi, Anthology 3 S 8

Wachsmuth/Hense

F48 OK 22845; KRS 232; W 42; M 67; K S

You

will not be able

to discover the limits of soul on your journey, even

if

you walk every

path; so deep

is

the principle it contains.* Diogenes Laertius,

Lives

Eminent Philosophers

9.7.6--8 Long

F49 OK 22826; KRS 233; W

6S;

M 48; K 90 During the night a

man kindles a light for himself Just

as

when dead-but-alive, with

sight extingUished, he contacts death, so when asleep-but-awake,

with sight extinguished, he contacts sleep.*t Clement, Miscellanies

4.141.2 Stahlin/Friichtel

T

OK

22A16;

KRS 234; M 116 According to Heraclitus, we become

intelligent by drawing in this divine reason, and although we become

forgetful when asleep,

we

regain our intelligence

as

soon

as

we

wake up. For since when we are asleep the sensory channels are

closed, mind-in-us is separated from its natural union with what

surrounds us the only lifeline, so to speak, which

is

preserved being

connection by means

of

respiration , and

so

being separated, it loses

the power ofmemory that it formerly possessed. But when we wake

up, our mind again peeps out through the sensory channels,

as

if

they were windows, makes contact with what surrounds us, and

is endowed with the power of reason. Just as cinders which are

brought close to a fire undergo an alteration and start to

glow

but

are extinguished when they are separated, so the fraction

of

what



Heraclitus

phesus

surrounds us which

is

in exile in our bodies becomes more or less

irrational in a state of separation, but in a state of union, which is

achieved through the numerous sensory channels, it is restored

to

a

condition

of

similarity to the whole. (Sextus Empiricus, gainstthe

Professors

7.129-130 Bury)

TI0

OK

22B136; KRS

237; M 96) From Heraclitus: Souls slain

in

war are more pure than those which die through illness.

(Bodleian

scholiast on Epictetus, Schenkl p 71)

F50 OK 22B29; KRS 251;

W

85;

M

95; K 97) The best choose one

thing instead

of

everything, everlasting fame among mortals; but the

masses stuff themselves like cattle. (Clement,

Miscellanies

5.59.5.1-2 Stiihlin/Friichtel)

F51 OK 22B25; KRS 235;

W 7 ; M

97; K 96) The better the death,

the better the portion.

(Clement, Miscellanies 4.49.3 Stiihlinl

Friichtel)

F52

OK

22B27;

W

67;

M

74;

K

84) What awaits men after death

cannot be anticipated or imagined. (Clement, Miscellanies

4·

144·3·3-4 Stiihlin/Friichtel)

F53 OK

22B44;

KRS 249;

W

82;

M 1 3;

K 65) The people must

fight in defence

of

the law as they would for their city wall (Dio

genes Laertius, Lives Eminent

Philosophers

9.2.2-3 Long)

F54

OK

22B33;

W

83;

M

1 4;

K

66)

is

also

law

to follow the plan

of

the one. (Clement, Miscellanies 5.115.2 Stiihlin/Friichtel)

F55 OK 22B49;

W

84;

M

98; K 63) One man

is

worth ten thousand,

as

far

as

I am concerned,

if

he is outstanding. (Theodorus

Prodromus, Letters

1240al-2 Migne)

F56 OK

22B121; W

95;

M

1 5; K 64) For banishing Hermodorus,

who

was

the best man among them, the Ephesians deserve to be

hanged, every last one of them, and to leave the city to boys. They

said, Letno single one of us be best, or else let him be so elsewhere,

among others. (Strabo,

Geography

14.25.3-6 Meineke)

F57 OK 22B125a;

W

96;

M

106) May your wealth never fail you,

men of Ephesus, so that your baseness may be exposed Oohn

Tzetzes, Notes

on

ristophanes Wealth90a, Positano et al

p

31)



The

Presocratics

F58 OK 22843; KRS 248; 88; M

102;

K 104)

is

more important to

quench insolence than a conflagration. Diogenes Laertius, Lives

Eminent Philosophers 9.2.1-2 Long)

F59 OK 22811; W 41; M

80;

K 76) takes a blow to drive any animal

to pasture. Ps.-Aristotle, On the World 401aIO-1 1 Bekker)

F60

OK 228119; KRS 247; W

69;

M

94;

K 114) Man s character

is

his

guardian spirit. Oohn of Stobi, Anthology 4.40.23 Wachsmuth/

Hense)

F61 me 2285; KRS 241; W 75,

78;

M 86; K 117) They vainlyt purify

themselves with blood when they are defiled with it, whiCh

is

like

someone who has stepped into mud using mud to wash himself.

Anyone who observed a person doing this would think him mad.

And in their ignorance of the true nature

of

gods and heroes they

pray to these statues, which

is

like someone chatting to a

house.* Theosophia

Tubigensis

68 Erbse)

F62

OK

22814; KRS 242; W 76; M 87; K 115)

They

are initiated in an

unholy manner into the mystery-rites followed by men. Clement,

Protrepticus 22.2.4-5 Montdesert)

F63 OK 22815; KRS 243; W 77; M 50; K 116)

f

the procession

they perform, and the hymn they chant in honour of

the

phallus,

were not undertaken for Dionysus, there would be nothing more

disgraceful. But in fact Dionysus, for whom they rave and celebrate

the Lenaea,

is

the same

as

Hades.* Clement,

Protrepticus 34 5 2 5

Montdesert)

F64 OK 22896; W

60;

M 76; K 88) Corpses should

disposed of

more readily than dung. Strabo,

Geography

16.26.26-7 Meineke)

Tll

OK 22892; KRS 245; W

79;

M

75;

K 34) According to Heraclitus,

the Sibyl, with raving mouth, utters things without humour, with

out adornment, without perfume, and yet, thanks to

the

god, she

reaches down a thousand years with her voice.* Plutarch, On the

Failure the Oracles

at Delphi

These

Days

to Use Verse 397a8-11

Babbit)

M.

Adomenas,

Heraclitus on Religion ,

Phronesis

44

1999 ,

87-113.

R.

Bolton, Nature and Human Good

in

Heraclitus ,

in

[24],49-57.



Heraclitus ofEphesus

4 7

c J Emlyn-Jones, Heraclitus and the Identity of Opposites ,

Phronesis

21

1976),89-114.

A Finkelberg, On Cosmogony and Ecpyrosis in Heraclitus , American

Journal ofPhilology

119 1998), 195-222.

H.

Frankel, Heraclitus

on

God and the Phenomenal World ,

Transactions

o the American Philological Association

69

1938), 230-44.

A

Thought Pattern in Heraclitus ,

American Journal ofPhilology

59 193

8

), 3

0

9-37.

Gallop, The Riddles of Heraclitus , in [24], 123-35.

W

Graham, Heraclitus Criticism of Ionian Philosophy ,

Oxfi rd

Studies in Ancient Philosophy 15

1997),

I-50.

U Holscher, Paradox, Simile, and Gnomic Utterance in Heraclitus , in

[30], 229-3

8

.

J Hospers ed.),

Heraclitus

special issue

of The Monist

74.4 1991) esp.

the essays by

T

M. Robinson, E. Hussey,

P

K. Curd, and J M. E.

Moravcsik).

E. Hussey, Epistemology and Meaning in Heraclitus ; in M. Schofidd

and M. Nussbaum eds.),

Language and Logos

Cambridge: Cambridge

University Press, 1982), 33-59.

C

H.

Kahn,

A

New Look at Heraclitus ,

American Philosophi ;al

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