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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.

"Men have no comprehension of the Logos, as I've described it, just as much after they hear about it as they did before they heard about it. Even though all things occur according to the Logos, men seem to have no experience whatsoever, even when they experience the words and deeds which I use to explain physis, of how the Logos applies to each thing, and what it is. The rest of mankind are just as unconscious of what they do while awake as they are of what they do while they sleep." (Translation: Richard Hooker ©1995) [5]

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 man's foot.

Fragment 4

Albertus Magnus, De vegetabilibus, VI, 401 (p. 545 Meyer)^[1]

Oxen are happy when they find bitter vetches to eat.

Fragment 4a

Anatolius [cod. Mon.gr.384, f, 58]

Fragment 5

Fragmente Griechischer Theosophien, 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, Météorologiques, 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 (Aristotle), Book VIII, Part 1, 1155b 4

It is the opposite which is good for us.

"it is what opposes that helps" (Translation: W.D. Ross, 1908)^[2]

"contrariety is expedient" (Project Gutenberg)

Fragment 9

Aristotle, Ethics (Aristotle), Book X, Part 5, 1176a 7

Asses would rather have straw than gold.

"asses would prefer sweepings to gold" (Translation: W.D. Ross, 1908) ^[3]

"an ass would sooner have hay than gold" (Project Gutenberg)

Fragment 10

Ps. Aristotle, Traité du Monde, 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, Traité du monde, 6, 401, a 10s.

Every beast is driven to pasture with blows.

Fragment 12

Arius Didyme dans Eusèbe, Préparation évangélique, 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.) (.dati. [Vgl. B 37. 68 B 147. Plotin. I 6, 6.]

... to delight in the mire.

Fragment 14

Clément, Protreptique, 22, 2.

Night-walkers, Magians, priests of Bakchos and priestesses of the wine-vat, mystery-mongers practised among men.

Fragment 15

Clément, Protreptique, 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 winevat.

Fragment 16

Clément, Pédagogue, 99, 5.

How can one hide from that which never sets ?

Fragment 17

Clément, Stromates, 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

Clément, Stromates, 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

Clément, Stromates, II, 24, 5.

Knowing not how to listen nor how to speak.

Fragment 20

Clément, Stomates, 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

Clément, Stromates, III, 3, 21, 1.

All the things we see when awake are death, even as all we see in slumber are sleep.

Fragment 22

Clément, Stromates, IV, 2, 4, 2.

Those who seek for gold dig up much earth and find a little.

Fragment 23

Clément, Stromates, IV, 10, 1.

Men would not have known the name of justice if these things were not.

Fragment 24

Clément, Stromates, IV, 4, 16, 1.

Gods and men honour those who are slain in battle.

Fragment 25

Clément, Stromates, IV, 7, 49, 3.

Greater deaths win greater portions.

Fragment 26

Clément, Stomates, IV, 141, 2. Man is kindled and put out like a light in the nighttime.

Fragment 27

Clément, Stromates, IV, 22, 144, 3. There awaits men when they die such things as they look not for nor dream of.

Fragment 28

Clément, Stromaque, V, 1, 9, 3. The most esteemed of them knows but fancies; yet of a truth justice shall overtake the artificers of lies and tha false witnesses.

Fragment 29

Clément, Stromaque, 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

Clément, Stromaque, 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

Clément, Stromaque, V, 14, 104, 3. The transformations of Fire are, first of all, sea; and half of the sea is earth, half whirlwind.

Fragment 32

Clément, Stromates, V, 115, 1. The wise is one only. It is unwilling and willing to be called by the name of Zeus.

Fragment 33

Clément, Stromates, V, 14, 115, 2. And it is the law, too, to obey the counsel of one.

Fragments 34

Clément, Stromates, V, 115, 3. & Préparation évangélique, 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

Clément, Stromates, V, 140, 6. Men that love wisdom must be acquainted with very many things indeed.

Fragment 36

Clément, Stromates, 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

Columelle, Res rustica, VIII, 4, 4. Swine wash in the mire, and barnyard fowls in dust.

Fragment 38

Diogène Laërce, Vies des philosophes, I, 23. δοκεῖ δὲ κατά τινας πρῶτος ἀστρολογῆσαι... μαρτυρεῖ δʹ αὐτῷ καὶ Ἡ. καὶ Δημόκριτος. (No English translation available)

Fragment 39

Diogène Laërce, Vies des philosophes, I, 88. In Priene lived Bias, son of Teutamas, who is of more account than the rest.

Fragment 40

Diogène Laërce, Vies des philosophes, IX, 1. The learning of many things teacheth not understanding, else would it have taught Hesiod and Pythagoras, and again Xenophanes and Hekataios.

Fragment 41

Diogène Laërce, Vies des philosophes, IX, 1. Wisdom is one thing. It is to know the thought by which all things are steered through all things.

Fragment 42

Diogène Laërce, Vies des philosophes, IX, 1. Homer should be turned out of the lists and whipped, and Archilochos likewise.

Fragment 43

Diogène Laërce, Vies des philosophes, IX, 2. Wantonness needs putting out, even more than a house in fire.

Fragment 44

Diogène Laërce, Vies des philosophes, IX, 2. [The people must fight for its law as for its walls.]

Fragment 45

Diogène Laërce, Vies des philosophes, IX, 7. ψυχῆς πείρατα ἰὼν οὐκ ἂν ἐξεύροιο, πᾶσαν ἐπιπορευόμενος ὁδόν· οὕτω βαθὺν λόγον ἐχει.

Fragment 46

Diogène Laërce, Vies des philosophes, IX, 7. _ _ τήν τε οἴησιν ἱερὰν νόσον ἔλεγε καὶ τὴν ὅρασιν ψεύδεσθαι. [46. La présomption est une maladie sacrée.]

Fragment 47

Diogène Laërce, Vies des philosophes, IX, 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

Théodore Prodrome, Lettres, I. One is as ten thousand to me, if he be the best.

Fragment 49 a

Héraclite, Questions Homériques, 24 We step and do not step into the same rivers; we are and are not.

Fragment 50

Hippolyte, Réfutation de toutes les hérésies, 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

Hippolyte, Réfutation de toutes les hérésies, 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

Hippolyte, Réfutation de toutes les hérésies, IX, 9, 4. Time is a child playing draughts, the kingly power is a child's.

Fragment 53

Hippolyte, Réfutation de toutes les hérésies, 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

Hippolyte, Réfutation de toutes les hérésies, IX, 9, 5. The hidden harmony is better than the open.

Fragment 55

Hippolyte, Réfutation de toutes les hérésies, IX, 9, 15. The things that can be seen, heard, and learned are what I prize the most.

Fragment 56

Hippolyte, Réfutation de toutes les hérésies, IX, 9, 6. ἐξηπάτηνται, φησίν, οἱ ἄνθρωποι πρὸς τὴν γνῶσιν τῶν φανερῶν παραπλησίως Ὁμήρῳ, ὃς ἐγένετο τῶν Ἑλλήνων σοφώτερος πάντων. ἐκεῖνόν τε γὰρ παῖδες φθεῖρας κατακτείνοντες ἐξηπάτησαν εἰπόντες· ὅσα εἴδομεν καὶ ἐλάϐομεν, ταῦτα ἀπολείπομεν, ὅσα δὲ οὔτε εἴδομεν οὔτʹ ἐλάϐομεν, ταῦτα φέρομεν.

[56. Les hommes se trompent pour la connaissance des choses évidentes, comme Homère qui fut le plus sage des Grecs. Des enfants, qui faisaient la chasse à leur vermine, l’ont trompé en disant: « Ce que nous voyons et prenons, nous le laissons; ce que nous ne voyons ni prenons, nous l’emportons ».]

Fragment 57

Hippolyte, Réfutation de toutes les hérésies, 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

Hippolyte, Réfutation de toutes les hérésies, 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

Hippolyte, Réfutation de toutes les hérésies, IX, 9, 4. The straight and the crooked path of the fuller’s comb (γναφεῖον) is one and the same.

Fragment 60

Hippolyte, Réfutation de toutes les hérésies, IX, 10, 4. The way up and the way down is one and the same.

Fragment 61

Hippolyte, Réfutation de toutes les hérésies, 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

Hippolyte, Réfutation de toutes les hérésies, IX, 10, 6. Mortals, immortals, immortals, mortals, the one living the other's death and dying the other's life.

Fragment 63

Hippolyte, Réfutation de toutes les hérésies, IX, 10, 6. . . . that they rise up and become the wakeful guardians of the quick and dead.

Fragment 64

Hippolyte, Réfutation de toutes les hérésies, IX, 10, 7. It is the thunderbolt that steers the course of all things.

Fragment 65

Hippolyte, Réfutation de toutes les hérésies, IX, 10, 7. Fire is want and surfeit.

Fragment 66

Hippolyte, Réfutation de toutes les hérésies, IX, 10, 7. Fire in its advance will judge and convict all things.

Fragment 67

Hippolyte, Réfutation de toutes les hérésies, 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, Commentaire de Timée, 34 b. ss. 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

Jamblique, des mystères, I, 11. καὶ διὰ τοῦτο εἰκότως αὐτὰ ἄκεα Ἡ. προσεῖπεν ὡς ἐξακεσόμενα τὰ δεινὰ καὶ τὰς ψυχὰς ἐξάντεις ἀπεργαζόμενα τῶν ἐν τῇ γενέσει συμφορῶν.

Fragment 69

Jamblique, des mystères, V, 15. θυσιῶν τοίνυν τίθημι διττὰ εἴδη· τὰ μὲν τῶν ἀποκεκαθαρμένων παντάπασιν ἀνθρώτων, οἷα ἐφ΄ ἑνὸς ἄν ποτε γένοιτο σπανίως, ὥς φησιν Ἡ., ἤ τινων ὀλίγων εὐαριθμήτων ἀνδρῶν· τὰ δ΄ ἔνυλα κτλ.

Fragment 70

Jamblique, De l’âme, dans Stobée, II, 1, 16. πόσῳ δὴ οὖν βέλτιον Ἡ. παίδων ἀθύρματα νενόμικεν εἶναι τὰ ἀνθρώπινα δοξάσματα.

Fragment 71

Marc-Aurèle, Pensées, IV, 46. μεμνῆσθαι δὲ καὶ τοῦ ἐπιλανθανομένου ᾗ ἡ ὁδὸς ἄγει.

Fragment 72

Marc-Aurèle, Pensées, IV, 46. They are estranged from that with which they have most constant intrecourse.

Fragment 73

Marc-Aurèle, Pensées, IV, 46. It is not meet to act and speak like men asleep.

Fragment 74

Marc-Aurèle, Pensées, IV, 46. οὐ δεῖ (ὡς) παῖδας τοκεώνων, τοῦτ΄ ἔστι κατὰ ψιλόν· καθότι παρειλήφαμεν.

Fragment 75

Marc-Aurèle, Pensées, VI, 42. Those who are asleep are fellow-workers . . . .

Fragment 76

Marc-Aurèle, Pensées, IV, 46.

Fire lives the death of air, and air lives the death of fire; water lives the death of earth, earth that of water.

Fragment 77

Porphyre, Antre des Nymphes, 10 & Numénius, fr. 35.

It is pleasure to souls to become moist.

Fragment 78

Celse, dans Origène, Contre Celse, VI, 12.

The way of man has no wisdom, but that of the gods has.

Fragment 79

Celse, dans Origène, Contre Celse, VI, 12.

Man is called a baby by god, even as a child by a man.

Fragment 80

Celse, dans Origène, Contre Celse, 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

Diogène de Babylone dans Philodème, Rhétorique, I, col. 62.

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

Platon, Hippias majeur, 289 a.

The most beautiful ape is ugly compared to man.

Fragment 83

Platon, Hippias majeur, 289 b.

The wisest man is an ape compared to god.

Fragment 84

Plotin, Ennéades, IV, 8(6), 1.14.

μεταϐάλλον ἀναπαύεται καὶ κάματός ἐστι τοῖς αὐτοῖς μοχθεῖν καὶ ἄρχεσθαι.

Fragment 85

Aristote, Ethique à Eudème, B 7, 1223 b 23 s.

It is hard to fight with one’s heart’s desire.

Fragment 86

Clément, Stromates, V, 13, 88, 4.

… ( The wise man) is not known because of men’s want of belief.

Fragment 87

Plutarque, De audiendis poetis, 28 D.

The fool is fluttered at every word.

Fragment 88

Plutarque, Consolation d’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

Plutarque, De la superstition, 3, 166 C.

The waking have one common world, but the sleeping turn aside each into a world of his own.

Fragment 90

Plutarque, Sur l’E de Delphes, 388 DE.

All things are exchanged for Fire, and Fire for all things, even as wares for gold, and gold for wares.

Fragment 91

Plutarque, Sur l’E de Delphes, 392 B.

You cannot step twice into the same rivers.

Fragment 92

Plutarque, Sur les oracles de la Pythie 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

Plutarque, Sur les oracles de la Pythie 404 D.

The lord whose is the oracle at Delphoi neither utters nor hides his meaning, but shows it by a sign.

Fragment 94

Plutarque, Sur l’exil, 604 AB.

The sun will not overstep his measures; if he does, the Erinyes, the handmaids of Justice will find him out.

Fragment 95

Plutarque, De audiendo, 43 D.

It is best to hide folly.

Fragment 96

Plutarque, Propos de table, IV, 4, 3, 669A.

Corpses are more fit to be cast out than dung.

Fragment 97

Plutarque, S’il revient aux vieillards de gouverner l’Etat, 787 C.

Dogs bark at every one they do not know.

Fragment 98

Plutarque, De facie in orbe de lunae, 28, 943 E.

Souls smell in Hades.

Fragment 99

Clément, Protreptique, 113, 3.

If there were no sun, it would be night.

Fragment 100

Plutarque, Questions platoniciennes, 4, 1007 D-E.

… the seasons that bring all things.

Fragment 101

Plutarque, Contre Colotès, 1118 C.

[ἐδιζησάμην ἐμεωυτόν]

I dived into myself

101a Polyb. XII 27 [ δυεῖν γὰρ ὄντων κατὰ φύσιν ὡσανεί τινων ὀργάνων ἡυῖν, οἷς πάντα πυνθανόμεθα καὶ πολυπραγμονοῦμεν, ἀκοῆς καὶ ὁράσεως, ἀληθινωτέρας δ΄ οὔσης οὐ μικρῷ τῆς ὁράσεως κατὰ τὸν Ἡράκλειτον· ὀφθαλμοὶ γὰρ τῶν ὤτων ἀκριϐέστεροι μάρτυρες.]

{...} The eyes are more exact witness than ears.

Fragment 102

Scholia Graeca in Homeri Iliadem, ad Λ 4.

[τῷ μὲν θεῷ καλά πάντα καὶ ἀγαθὰ καὶ δὶκαια, ἄνθρωποι δὲ ἅ μὲν ἄδικα ὑπειλήφασιν ἃ δὲ δίκαια]

To a god all things are fair and good and right, but men hold some things wrong and some right.

Fragment 103

Porphyre, Questions Homériques, ad ?, 200.

In the circumference of a circle the beginning and the end are common.

Fragment 104

Proclus, Commentaire de l’Alcibiade, 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

Scholies d’Homère, 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 ep. 12,7

One day is like any other.

Fragment 107

Sextus Empiricus, Contre les mathématiciens, VII, 126.

Eyes and ears are bad witnesses to men, if they have souls that understand not their language.

Fragment 108

Stobée, Anthologie, 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

[108] = B 95.

κρύπτειν ἀμαθίην κρέσσον ἢ ἐς τὸ μέσον φέρειν.

Fragment 110

Stobée, Anthologie, III, 1, 176.

It is no good for men to get all they wish to get.

Fragment 111

Stobée, Anthologie, III, 1, 177.

It is sickness that makes health pleasant ; evil, good ; hunger, plenty ; weariness, rest.

Fragment 112

Stobée, Anthologie, III, 1, 178.

τὸ φρονεῖν ἀρετὴ μεγίστη, καὶ σοφίη ἀληθέα λέγειν καὶ ποιεῖν κατὰ φύσιν ἐπαΐοντας.

σωφρονεῖν ἀρετὴ μεγίστη, καὶ σοφίη ἀληθέα λέγειν καὶ ποιεῖν κατὰ φύσιν ἐπαΐοντας.

Self-control is the highest virtue, and wisdom is to speak truth and consciously to act according to nature.

Fragment 113

Stobée, Anthologie, III, 1, 179.

Thought is common to all.

Fragment 114

Stobée, Anthologie, 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

Stobée, Anthologie, III, 1, 180.

ψυχῆς ἐστι λόγος ἑαυτὸν αὔξων.

Fragment 116

Stobée, Anthologie, III, 5, 6.

ἀνθρώποισι πᾶσι μέτεστι γινώσκειν ἑωυτοὺς καὶ φρονεῖν.

ἀνθρώποισι πᾶσι μέτεστι γινώσκειν ἑωυτοὺς καὶ σωφρονεῖν.

All men are have the capacity to come to know themselves and to (have/be) self-control.

Fragment 117

Stobée, Anthologie, 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

Stobée, III, 5, 8.

The dry soul is the wised and best.

Fragment 119

Plutarque, questions platoniciennes, 999 E.

Man's character is his fate.

Fragment 120

Strabon, Géographie, I, 1,6.

The limit of East and West is the Bear; and opposite the Bear is the boundary of bright Zeus.

Fragment 121

Diogène Laërce, Vies des philosophes, 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

Souda, s.v. ἀμφισϐατεῖν

ἀγχιϐατεῖν / ἀμφισϐατεῖν== ἀγχιϐασίην Ἡράκλειτος.

Fragment 123

Proclus,Commentaire de la République II .

Nature loves to hide.

Fragment 124

Théophraste, Métaphysique, 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

Théophraste, Traité du vertige, 9-10.

Even the posset separates if it is not stirred.

Fragment 126

Tzétzès, Scholie ad Exegesin in Iliadem. 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.^[4]

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.^[4]

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

Diogène, Laërce, Vies des philosophes, VIII, 6.

Pythagoras, son of Mnesarchos, practised inquiry beyond all other men, and choosing out these writings, claimed for is 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

Maxim. Serm . ἡ εὔκαιρος χάρις λιμῶι καθάπερ τροφὴ ἁρμοττουσα τὴν τῆς ψυχῆς ἔνδειαν ἰἀται.

[ Scholie ad Epicteti Dissertationes, IV, 7, 27. Ἡρακλείτου· ψυχαὶ ἀρηίφατοι καθερώπεραι (ainsi) ἢ ἐνὶ νούσοις.]

Fragment 137

Stobée, Anthologie, 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.]