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

Change 12, 80

Human Wisdom and Law 41, 44

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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