Fragments of Heraclitus
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Fragments of Heraclitus [1] are a collection of fragments by Heraclitus.
Contents
Fragments: 1 2 3 4 4a 5 7 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 48 49 49a 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 67a 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 101a 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139
Fragments Organized By Topic
Logos and the Unity of Opposites 1, 10, 50, 51, 54, 67, 88
Fragment 1
Sextus Empiricus, Against the mathematicians, VII, 132 [s. A 16.]
Though this Word is true evermore, yet men are as unable to understand it when they hear it for the first time as before they have heard it at all. For, though, all things come to pass in accordance with this Word, men seem as if they had no experience of them, when they make trial of words and deeds such as I set forth, dividing each thing according to its nature and showing how it truly is. But other men know not what they are doing when awake, even as they forget what they do in sleep.
Fragment 2
Sextus Empiricus, Against the mathematicians, VII 133
So we must follow the common, yet the many live as if they had a wisdom of their own. Though wisdom is common, yet the many live as if they had a wisdom of their own.
Fragment 3
Aetius, Opinions, II, 21, 4
[Doxogr. 351]
The sun is the width of a human foot.
Fragment 4
Albertus Magnus, On vegetables, VI, 401
Oxen are happy when they find bitter vetches to eat.
Fragment 4a
Anatolius [cod. Mon.gr.384, f, 58]
Fragment 5
Fragment of a Greek Theosophist, 68
They vainly purify themselves by defiling themselves with blood, just as if one who had stepped into the mud were to wash his feet in mud. And they pray to these images, as if one were to talk with a man’s house, knowing not what gods or heroes are.
Fragment 6
Aristotle, Meteorology, B 2, 355a 14
The sun is new every day.
Fragment 7
Aristotle, De sensu, 5, 443a 23
If all things were turned to smoke, the nostrils would distinguish them.
Fragment 8
Aristotle, Ethics, Book VIII, Part 1, 1155b 4
It is what opposes that helps.
Fragment 9
Aristotle, Ethics, Book X, Part 5, 1176a 7
Asses would prefer sweepings to gold.
Fragment 10
Ps. Aristotle, On the World, 5. p. 396b20
Couples are things whole and not whole, what is drawn together and what is drawn asunder, the harmonious and discordant. The one is made up of all things, and all things issue from the one.
Fragment 11
Ps.-Aristotle, On the world, 6, 401, a 10s.
Every beast is driven to pasture with blows.
Fragment 12
Arius Didymus in Eusebius, Preparation for the Gospel, XV, 20, 2.
You cannot step twice into the same rivers; for fresh waters are flowing in upon you.
Fragment 13
Texte reconstitué, voir 1.
[Vgl. B 9]. CLEM. Strom. I 2 (II 4, 3 St.)
[Vgl. B 37. 68 B 147. Plotin. I 6, 6.]
It is better to delight in the mire than in the clean river.
Fragment 14
Clement of Alexandria, Protreptic, 22, 2.
Night-walkers, Magians, priests of Bacchos and priestesses of the wine-vat, mystery-mongers practised among men.
Fragment 15
Clement of Alexandria, Protreptic, 34, 5.
For if it were not to Dionysos that they made a procession and sang the shameful phallic hymn, they would be acting most shamelessly. But Hades is the same as Dionysos in whose honour they go mad and keep the feast of the wine vat.
Fragment 16
Clement of Alexandria, Pedagogue, 99, 5.
How can one hide from that which never sets?
Fragment 17
Clement of Alexandria, Stromata, II, 8, 1.
The many do not take heed of such things as those they meet with, nor do they mark them when they are taught, though they think they do.
Fragment 18
Clement of Alexandria, Stromata, II, 17, 4.
If you do not expect the unexpected, you will not find it; for it is hard to be sought out and difficult.
Fragment 19
Clement of Alexandria, Stromata, II, 24, 5.
Knowing not how to listen nor how to speak.
Fragment 20
Clement of Alexandria, Stromata, III, 14, 1.
When they are born, they wish to live and to meet with their dooms -or rather to rest- and they leave children behind them to meet with dooms in turn.
Fragment 21
Clement of Alexandria, Stromata, III, 3, 21, 1.
All the things we see when awake are death, even as all we see in slumber are sleep.
Fragment 22
Clement of Alexandria, Stromata, IV, 2, 4, 2.
Those who seek for gold dig up much earth and find a little.
Fragment 23
Clement of Alexandria, Stromata, IV, 10, 1.
Men would not have known the name of justice if these things were not.
Fragment 24
Clement of Alexandria, Stromata, IV, 4, 16, 1.
Gods and men honour those who are slain in battle.
Fragment 25
Clement of Alexandria, Stromata, IV, 7, 49, 3.
Greater deaths win greater portions.
Fragment 26
Clement of Alexandria, Stromata, IV, 141, 2.
Man is kindled and put out like a light in the nighttime.
Fragment 27
Clement of Alexandria, Stromata, IV, 22, 144, 3.
There awaits men when they die such things as they look not for nor dream of.
Fragment 28
Clement of Alexandria, Stromata, V, 1, 9, 3.
The most esteemed of them knows but fancies; yet of a truth justice shall overtake the artificers of lies and the false witnesses.
Fragment 29
Clement of Alexandria, Stromata, V, 9, 59, 5.
For even the best of them choose one thing above all others, immortal glory among mortals, while most of them are glutted like beasts.
Fragment 30
Clement of Alexandria, Stromata, V, 14, 104, 2.
This world, which is the same for all, no one of gods or men has made; but it was ever, is now and ever shall be an ever-living fire, with measures kindling and measures going out.
Fragment 31
Clement of Alexandria, Stromata, V, 14, 104, 3.
The transformations of Fire are, first of all, sea; and half of the sea is earth, half whirlwind.
Fragment 32
Clement of Alexandria, Stromata, V, 115, 1.
The wise is one only. It is unwilling and willing to be called by the name of Zeus.
Fragment 33
Clement of Alexandria, Stromata, V, 14, 115, 2.
And it is the law, too, to obey the counsel of one.
Fragment 34
Clement of Alexandria, Stromata, V, 115, 3. & Preparation for the Gospel, XIII, 13, 42.
Fools when they do hear are like the deaf; of them, does the saying bear witness that they are absent when present.
Fragment 35
Clement of Alexandria, Stromata, V, 140, 6.
Men that love wisdom must be acquainted with very many things indeed.
Fragment 36
Clement of Alexandria, Stromata, VI, 17, 2.
For it is death to souls to become water, and death to water to become earth. But water comes from earth; and, from water, soul.
Fragment 37
Columella, Res rustica, VIII, 4, 4.
Swine wash in the mire, and barnyard fowls in dust.
Fragment 38
Diogenes Laërtius, Lives of the philosophers, I, 23.
(He [Thales] is said to have been the first who studied astronomy, the first to predict eclipses of the sun and to fix the solstices ... and Heraclitus and Democritus confirm this.)
Fragment 39
Diogenes Laërtius, Lives of the philosophers, I, 88.
In Priene lived Bias, son of Teutamas, who is of more account than the rest.
Fragment 40
Diogenes Laërtius, Lives of the philosophers, IX, 1.
The learning of many things teaches not understanding, else would it have taught Hesiod and Pythagoras, and again Xenophanes and Hekataios.
Fragment 41
Diogenes Laërtius, Lives of the philosophers, IX, 1.
Wisdom is one thing. It is to know the thought by which all things are steered through all things.
Fragment 42
Diogenes Laërtius, Lives of the philosophers, IX, 1.
Homer should be turned out of the lists and whipped, and Archilochos likewise.
Fragment 43
Diogenes Laërtius, Lives of the philosophers, IX, 2.
Pride [hubris] needs putting out, even more than a house in fire.
Fragment 44
Diogenes Laërtius, Lives of the philosophers, IX, 2.
The people must fight for its law as for its walls.
Fragment 45
Diogenes Laërtius, Lives of the philosophers, IX, 7.
Of soul you shall never find boundaries, not if you track it on every path; so deep is its cause.
Fragment 46
Diogenes Laërtius, Lives of the philosophers, IX, 7.
Self-conceit [is] a falling sickness (epilepsy) and eyesight a lying sense.
Fragment 47
Diogenes Laërtius, Lives of the philosophers, IX, 73
Let us not conjecture at random about the greatest things.
Fragment 48
Etymologicum magnum, Article: βιός
The bow (βιός) is called life (βίος), but its work is death.
Fragment 49
Theodore Prodromus, Letters, I.
One is as ten thousand to me, if he be the best.
Fragment 49a
Heraclitus, Homeric Questions, 24
We step and do not step into the same rivers; we are and are not.
Fragment 50
Hippolytus, Refutation of all heresies, IX, 9, 1.
It is wise to hearken, not to me, but to my Word, and to confess that all things are one.
Fragment 51
Hippolytus, Refutation of all heresies, IX, 9, 2.
Men do not know how what is at variance agrees with itself. It is an attunement of opposite tension, like that of the bow and the lyre.
Fragment 52
Hippolytus, Refutation of all heresies, IX, 9, 4.
Eternity is a child playing draughts, the kingly power is a child's.
Fragment 53
Hippolytus, Refutation of all heresies, IX, 9, 4.
War is the father of all and the king of all; and some he has made gods and some men, some bond and some free.
Fragment 54
Hippolytus, Refutation of all heresies, IX, 9, 5.
The unseen harmony is better than the visible.
Fragment 55
Hippolytus, Refutation of all heresies, IX, 9, 15.
The things that can be seen, heard, and learned are what I prize the most.
Fragment 56
Hippolytus, Refutation of all heresies, IX, 9, 6.
Men are deceived in their knowledge of things that are manifest, even as Homer was who was the wisest of all the Greeks. For he was even deceived by boys killing lice when they said to him: What we have seen and grasped, these we leave behind; whereas what we have not seen and grasped, these we carry away.
Fragment 57
Hippolytus, Refutation of all heresies, IX, 10, 2.
Hesiod is most men's teacher. Men think he knew very many things, a man who did not know day or night! They are one.
Fragment 58
Hippolytus, Refutation of all heresies, IX, 10, 3.
Physicians who cut, burn, stab, and rack the sick, demand a fee for it which they do not deserve to get.
Fragment 59
Hippolytus, Refutation of all heresies, IX, 9, 4.
The straight and the crooked path of the fuller’s comb (γναφεῖον) is one and the same.
Fragment 60
Hippolytus, Refutation of all heresies, IX, 10, 4.
The way up and the way down is one and the same.
Fragment 61
Hippolytus, Refutation of all heresies, IX, 10, 5.
The sea is the purest and the impurest water. Fish can drink it, and it is good for them; to men it is undrinkable and destructive.
Fragment 62
Hippolytus, Refutation of all heresies, IX, 10, 6.
Mortals, immortals, immortals, mortals, the one living the other's death and dying the other's life.
Fragment 63
Hippolytus, Refutation of all heresies, IX, 10, 6.
. . . that they rise up and become the wakeful guardians of the quick and dead.
Fragment 64
Hippolytus, Refutation of all heresies, IX, 10, 7.
It is the thunderbolt that steers the course of all things.
Fragment 65
Hippolytus, Refutation of all heresies, IX, 10, 7.
Fire is want and surfeit.
Fragment 66
Hippolytus, Refutation of all heresies, IX, 10, 7.
Fire in its advance will judge and convict all things.
Fragment 67
Hippolytus, Refutation of all heresies, IX, 10, 8.
God is day and night, winter and summer, war and peace, surfeit and hunger; but he takes various shapes, just as fire, when it is mingled with spices, is named according to the savour of each.
Fragment 67a
Hisdosus scholasticus, Commentary on the Timaeus, 17v.
ita vitalis calor a sole procedens omnibus quae vivunt vitam subministrat. cui sententiae Heraclitus adquiescens optimam similitudinem dat de aranea ad animam, de tela araneae ad corpus, sic(ut) aranea, ait, stans in medio telae sentit, quam cito musca aliquem filum suum corrumpit itaque illuc celeriter currit quasi de fili persectione dolens, sic hominis anima aliqua parte corporis laesa, illuc festine meat, quasi impatiens laesionis corporis, cui firme et proportionaliter iuncta est.
Fragment 68
Iamblichus, On the mysteries, I, 11.
On this account, also, they are very properly called by Heraclitus remedies, as healing things of a dreadful nature, and saving souls from the calamities with which the realms of generation are replete.
Fragment 69
Iamblichus, On the mysteries, V, 15.
We must admit, therefore, that there are two-fold species of sacrifices; one kind, indeed, pertaining to men who are entirely purified, which, as Heraclitus says, rarely happens to one man, or to a certain easily to be numbered few of mankind...
Fragment 70
Iamblichus, On the soul, in Stobaeus, II, 1, 16.
πόσῳ δὴ οὖν βέλτιον Ἡ. παίδων ἀθύρματα νενόμικεν εἶναι τὰ ἀνθρώπινα δοξάσματα.
A little better, then, Heraclitus has considered human opinions to be children's toys.
Fragment 71
Marcus Aurelius, Meditations, IV, 46.
Think too of him who forgets where the way leads.
Fragment 72
Marcus Aurelius, Meditations, IV, 46.
They are estranged from that with which they have most constant intercourse.
Fragment 73
Marcus Aurelius, Meditations, IV, 46.
We ought not to act and speak as if we were asleep.
Fragment 74
Marcus Aurelius, Meditations, IV, 46.
We ought not [behave] like children who learn from their parents.
Fragment 75
Marcus Aurelius, Meditations, VI, 42.
Those who are asleep are fellow-workers . . . .
Fragment 76
Marcus Aurelius, Meditations, IV, 46.
The death of earth is to become water, and the death of water is to become air, and the death of air is to become fire, and reversely.
Fragment 77
Porphyry, The cave of the nymphs, 10 & Numenius, fr. 35.
It is pleasure to souls to become moist.
Fragment 78
Celsus, in Origen, Against Celsus, VI, 12.
The way of man has no wisdom, but that of the gods has.
Fragment 79
Celsus, in Origen, Against Celsus, VI, 12.
Man is called a baby by god, even as a child by a man.
Fragment 80
Celsus, in Origen, Against Celsus, VI, 42.
We must know that war is common to all and strife is justice, and that all things come into being and pass away (?) through strife.
Fragment 81
Diogenes of Babylon, in Philodemus, Rhetoric, I, col. 62.
The [sciences] introduce no reasoning which is aimed to deceive, but all the principles of the rhetoricians are aimed exclusively at that, and according to Heraclitus rhetoric is the prince of liars.
ἡ δὲ τῶν ῥητόρων εἰσαγωγὴ πάντα τὰ θεωρήματα πρὸς τοῦτ΄ ἔχει τείνοντα καὶ κατὰ τὸν Ἡράκλειτον κοπίδων ἐστὶν ἀρχηγός.
[Schol. κοπίδας τὰς λόγων τέχνας ἔλεγον ἄλλοι τε καὶ ὁ Τίμαιος γράφων. « ὥστε καὶ φαίνεσθαι μὴ τὸν Πυθαγόραν εὑρεπὴν ὄντα τῶν ἀληθινῶν κοπίδων μηδὲ τὸν ὑφ΄ Ἡρακλείτου κατηορούμενον, ἀλλ΄ αὐτὸν τὸν Ἡράκλειτον εἶναι τὸν ἀλαζονευόμενον ».]
Fragment 82
Plato, Hippias major, 289 a.
The most beautiful ape is ugly compared to man.
Fragment 83
Plato, Hippias major, 289 b.
The wisest man is an ape compared to god.
Fragment 84
Plotinus, Enneads, IV, 8(6), 1.14.
Change reposes, and that it is weariness to keep toiling at the same things and always beginning again.
Fragment 85
Aristotle, Eudemian ethics, B 7, 1223 b 23 s.
It is hard to fight with one’s heart’s desire, for it will pay with soul for what it craves.
Fragment 86
Clement of Alexandria, Stromata, V, 13, 88, 4.
. . . (The wise man) is not known because of men’s want of belief.
Fragment 87
Plutarch, On listening to lectures, 28 D.
The fool is fluttered at every word.
Fragment 88
Ps. Plutarch, Consolation to Apollonius, 106 E.
And it is the same thing in us that is quick and dead, awake and asleep, young and old; the former are shifted and become the latter, and the latter in turn are shifted and become the former.
Fragment 89
Plutarch, On superstition, 3, 166 C.
The waking have one common world, but the sleeping turn aside each into a world of his own.
Fragment 90
Plutarch, On the E at Delphi, 388 DE.
All things are exchanged for Fire, and Fire for all things, even as wares for gold, and gold for wares.
Fragment 91
Plutarch, On the E at Delphi, 392 B.
You cannot step twice into the same rivers.
Fragment 92
Plutarch, Why the Pythia no longer prophesies in verse, 397 A.
And the Sibyl, with raving lips uttering things mirthless, unbedizened, and unperfumed, reaches over a thousand years with her voice, thanks to the god in her.
Fragment 93
Plutarch, Why the Pythia no longer prophesies in verse, 404 D.
The lord whose is the oracle at Delphoi neither utters nor hides his meaning, but shows it by a sign.
Fragment 94
Plutarch, On exile, 604 AB.
The sun will not overstep his measures; if he does, the Erinyes, the handmaids of Justice will find him out.
Fragment 95
Plutarch, De audiendo, 43 D.
It is best to hide folly.
Fragment 96
Plutarch, Table talk, IV, 4, 3, 669A.
Corpses are more fit to be cast out than dung.
Fragment 97
Plutarch, Should old men take part in politics, 787 C.
Dogs bark at every one they do not know.
Fragment 98
Plutarch, On the face in the moon, 28, 943 E.
Souls smell in Hades.
Fragment 99
Clement of Alexandria, Protreptic, 113, 3.
If there were no sun, it would be night.
Fragment 100
Plutarch, Platonic questions, 4, 1007 D-E.
… the seasons that bring all things.
Fragment 101
Plutarch, Against Colotes, 1118 C.
I dived into myself
Fragment 101a
Polybius, Histories, XII 27
Of these sight is, according to Heraclitus, by far the truer; for eyes are surer witnesses than ears.
Fragment 102
Scholia Graeca in Homeri Iliadem, ad Λ 4.
To a god all things are fair and good and right, but men hold some things wrong and some right.
Fragment 103
Porphyry, Notes on Homer, on Iliad XIV. 200.
In the circumference of a circle the beginning and the end are common.
Fragment 104
Proclus, Commentary on the first Alcibiades, 256.
For what thought or wisdom have they? They follow the poets and take the crowd as their teacher, knowing not that there are many bad and few good.
Fragment 105
Scholium on Homer, ad S 251.
(« Ἕκτορι δ΄ ἦεν ἑταῖρος, Πουλυδάμας, ἰῇ δ΄ ἐν νυκτὶ γένοντο ) Ἡ. ἐντεῦθεν ἀστρολόγον φησὶ τὸν Ὅμηρον καὶ ἐν οἷς φησι «μοῖραν δ΄ οὔ τινά φημι πεφυγμένον ἔμμεναι ἀνδρῶν» κτλ.
Fragment 106
Seneca, Epistles 12,7
One day is like any other.
Fragment 107
Sextus Empiricus, Against the mathematiciens, VII, 126.
Eyes and ears are bad witnesses to men, if they have souls that understand not their language.
Fragment 108
Stobaeus, Anthology, III, 1, 174.
Of all whose discourses I have heard, there is not one who attains to understanding that wisdom is apart from all.
Fragment 109
Stobaeus Floril. iii. 82.
κρύπτειν ἀμαθίην κρέσσον ἢ ἐς τὸ μέσον φέρειν.
It is better to conceal ignorance than to expose it.
Fragment 110
Stobaeus, Anthology, III, 1, 176.
It is no good for men to get all they wish to get.
Fragment 111
Stobaeus, Anthology, III, 1, 177.
It is sickness that makes health pleasant and good; hunger, satiety; weariness, rest.
Fragment 112
Stobaeus, Anthology, III, 1, 178.
Self-control is the highest virtue, and wisdom is to speak truth and consciously to act according to nature.
Fragment 113
Stobaeus, Anthology, III, 1, 179.
Thought is common to all.
Fragment 114
Stobaeus, Anthology, III, 1, 179.
Those who speak with understanding must hold fast to what is common to all as a city holds to its law, and even more strongly. For all human laws are fed by the one divine law. It prevails as much as it will, and suffices for all things with something to spare.
Fragment 115
Stobaeus, Anthology, III, 1, 180.
ψυχῆς ἐστι λόγος ἑαυτὸν αὔξων.
Fragment 116
Stobaeus, Anthology, III, 5, 6.
All men are have the capacity to come to know themselves and to (have/be) self-control.
Fragment 117
Stobaeus, Anthology, III, 5, 7.
A man, when he gets drunk, is led by a beardless lad, tripping, knowing not where he steps, having his soul moist.
Fragment 118
Stobaeus, Anthology, III, 5, 8.
The dry soul is the wised and best.
Fragment 119
Plutarch, Platonic questionss, 999 E.
Man's character is his fate.
Fragment 120
Strabo, Geography, I, 1,6.
The limit of East and West is the Bear; and opposite the Bear is the boundary of bright Zeus.
Fragment 121
Diogenes Laërtius, Lives of the philosophers, IX, 2.
The Ephesians would do well to hang themselves, every grown man of them, and leave the city to beardless lads; for they have cast out Hermodoros, the best man among them, saying: "We will have none who is best among us; if there be any such, let him be so elsewhere and among others."
Fragment 122
Suda, ἀμφισϐατεῖν
(Heraclitus says "wrangling" [agchibasien].)
Fragment 123
Proclus, Commentary on Republic II .
Nature loves to hide.
Fragment 124
Theophrastus, Metaphysics, 15.
ἄλογον δὲ κἀκεῖνο δόξειεν ἄν, εἰ ὁ μὲν ὅλος οὐρανὸς καὶ ἕκαστα τῶν μερῶν ἅπαντ΄ ἐν τάξει καὶ λόγῳ, καὶ μορφαῖς καὶ δυνάμεσιν καὶ περιόδοις, ἐν δὲ ταῖς ἀρχαῖς μηθὲν τοιοῦτον, ἀλλ΄ ὥσπερ σάρμα εἰκῆ κεχυμένων ὁ κάλλιστος, φησὶν Ἡράκλειτος, [ὁ] κόσμος.
Fragment 125
Theophrastus, On vertigo, 9-10.
Even the posset separates if it is not stirred.
Fragment 126
John Tzetzes, Commentary on the Iliad, p. 126
Cold things become warm, and what is warm cools; what is wet dries, and the parched is moistened.
Fragment 127
Fragment of a Greek Theosophist, 69.
ὁ αὐτὸς πρὸς Αἰγυπτίους ἔφη• εἰ θεοί εἰσιν, ἵνα τί θρηνεῖτε αὐτούς; εἰ δὲ θρηνεῖτε αὐτούς, μηκέτι τούτους ἡγεῖσθε θεούς.
Fragment 128
Fragment of a Greek Theosophist, 74.
ὅτι ὁ Ἡράκλειτος ὁρῶν τοὺς Ἕλληνας γέρα τοῖς δαίμοσιν ἀπονέμοντας εἶπεν•
δαιμόνων ἀγάλμασιν εὔχονται [οὐκ] ἀκούουσιν, ὥσπερ ἀκούοιεν, οὐκ ἀποδιδοῦσιν, ὥσπερ οὐκ ἀπαιτοῖεν.
Fragment 129
Diogenes Laërtius, Lives of the philosophers, VIII, 6.
Pythagoras, son of Mnesarchos, practised inquiry beyond all other men, and choosing out these writings, claimed for his own wisdom what was but a knowledge of many things and an art of mischief.
Fragment 130
Gnomologium Monacense Latinum, I, 19.
non convenit ridiculum esse ita, ut ridiculus ipse videaris.
Fragment 131
Gnomologium Parisinum. nr. 209
ὁ δέ γε Ἡ. ἔλεγε τὴν οἴησιν προκοπῆς ἐγκοπήν.
Fragment 132
Gnomologium Vaticanum. 743, nr. 312-315
τιμαὶ θεοὺς καὶ ἀνθρώπους καταδουλοῦνται.
Fragment 133
Gnomologium Vaticanum.
ἄνθρωποι κακοὶ ἀληθινῶν ἀντίδικοι
Fragment 134
Gnomologium Vaticanum.
τὴν παιδείαν ἕτερον ἥλιον εἶναι τοῖς πεπαιδευμένοις.
Fragment 135
Gnomologium Vaticanum.
συντομωτάτην ὁδὸν ἔλεγεν εἰς εὐδοξίαν τὸ γενέσθαι ἀγαθόν.
Fragment 136
Maximus Serm. 8 ἡ εὔκαιρος χάρις λιμῶι καθάπερ τροφὴ ἁρμοττουσα τὴν τῆς ψυχῆς ἔνδειαν ἰἀται.
[Scholium to Epictetus' Discourses, IV, 7, 27. Ἡρακλείτου• ψυχαὶ ἀρηίφατοι καθερώπεραι (ainsi) ἢ ἐνὶ νούσοις.]
Fragment 137
Stobaeus, Anthology, I, 5, 15.
γράφει γοῦν « ἔστι γὰρ εἱμαρμένα πάντως. . .»
Fragment 138
Codex Parisinus 1630. f. 191r
Ἡρακλείτου φιλοσόφου κατὰ τοῦ βίου. Ποίην τις βιότοιο τάμοι τρίϐον κτλ.
Fragment 139
Catal. Codd. Astrol. Graec. IV, 32
Ἡρακλείτου φιλοσόφου. Ἐπειδὴ φασί τινες εἰς ἀρχὰς κεῖσθαι τὰ ἄστρα . . . μέχρις οὗ ἐθέλει ὁ ποιήσας αὐτόν.
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