72. It is a delight to souls to become wet.

73. Whenever a man gets drunk, he is led about by a beardless boy, stumbling, not knowing whither he goes, for his soul is wet.

74. The dry soul is wisest and best.

Byw. 75. A dry beam is the wisest and best soul; Fr. 76. Where the earth is dry, the soul is wisest and best.

If Fr. 74 is the genuine form, the corruptions are very early. We cannot, however, regard all three forms as genuine, and it is at least doubtful whether Fr. 75 expresses a Herakleitean idea.

Zeller and others add to Fr. 74 the rest of the phrase in Plutarch, flashing through the body as lightning through the cloud.'

77. Man, like a light in the night, is kindled and put out.

78. Life and death, and waking and sleeping, and youth and old age, are the same; for the latter change and are the former, and the former change back to the latter.

79. Lifetime is a child playing draughts; the kingdom is a child's.

Clement understood aiúv to be Zeus; Hippolytos made it equivalent to alúvios, the eternal (king).

80. ἐδιζησάμην ἐμεωυτόν.

81. ποταμοῖσι τοῖσι αὐτοῖσι ἐμβαίνομέν τε καὶ οὐκ ἐμβαίνομεν, εἶμέν τε καὶ οὐκ εἶμεν.

82. κάματός ἐστι τοῖς αὐτοῖς μοχθεῖν καὶ ἄρχεσθαι. 83. μεταβάλλον ἀναπαύεται.

84. καὶ ὁ κυκεὼν διίσταται μὴ κινεόμενος.

85. νέκυες κοπρίων ἐκβλητότεροι.

86. γενόμενοι ζώειν ἐθέλουσι μόρους τ' ἔχειν· [μᾶλλον δὲ ἀναπαύεσθαι,] καὶ παῖδας καταλείπουσι μόρους γενέσθαι.

90. τοὺς καθεύδοντας ἐργάτας εἶναι [καὶ συνεργούς] τῶν ἐν τῷ κόσμῳ γινομένων.

80. Plut. adv. Colot. 20, p. 1118 c; Dio Chrys. Or. 55, p. 282; Tatian, Or. ad Graec.; Diog. Laer. ix. 5; Plotin. Enn. iv. 8, p. 468; Julian, Or. vi. p. 185 Α ; Prokl. on Tim. 106 E; Suidas s. v. ποστοῦμος. Cf. Clem. Al. Strom. ii. 1, p. 429; Plotin. Enn. v. 9, p. 559; Hesychius édíĜnoa.

81. Herakl. Alleg. Hom. 24; Seneca, Epist. 58. Cf. Epicharm. Fr. B 40 Lorenz.

82. Plotin. Enn. ix. 8, p. 468; Iambl. Stob. Ecl. i. 41, p. 906; Aeneas Gaz. Theophrast. p. 9 Barth. Cf. Hippokr. π. διαίτης i. 15; Philo, de

cherub. 26, p. 155.

83. Plotin. Enn. iv. 8, p. 468 and p. 473; Iambl. Stob. Ecl. i. 41, p. 906 and p. 894; Aeneas G. Theophrast. p. 9 and p. 11.

84. Theophrast. π. ἰλίγγων 9, p. 138 Wim.; Alexand. Aphr. Probl. p. 11 Usen. Cf. M. Antonin. iv. 27.

MSS. Alexander, κυκλεύων and ἵσταται : Theophrast. begins the sentence with μὴ, corr. Bernays.

85. Strabo, xvi. 26, p. 784; Plutarch, Qu. conv. iv. 4, p. 669 Α ; Pollux, Onom. v. 163; Origen, c. Cels. v. 14, p. 247 (quoting Celsus, v. 24, p. 253); Julian, Or. vii. p. 226 c. Cf. Philo, de profug. ii. p. 555; Plotin. Enn. v. 1, p. 483; Schol. V. ad Il. xxiv. 54 (=Eustath. ad Il. p. 1338, 47); Epictet. Diss. ii. 4, 5.

86. Clem. Al. Strom. iii. 3, p. 516. Mullach assigns the bracketed words to Clement.

87-89. Plut. de orac. def. 11, p. 415 E, and cf. Plac. phil. 24, p. 909; Censorin. de D. N. 17; Io. Lydus, de mensibus iii. 10, p. 37, ed. Bonn (Crameri A. P. i. p. 324); cf. Philo, Qu. in gen. ii. 5, p. 82. These passages do not yield any definite fragment of Herakleitos.

90. M. Antonin. vi. 42. Pfleiderer rejects και συνεργοὺς.

80. I inquired of myself.

The translation follows the sense in Diogenes; in Plutarch it is parallel with the Delphic oracle, 'I have sought to know myself.'

81. In the same rivers we step and we do not step; we are and we are not.

Cf. Fr. 41.

82. It is weariness to toil at the same things, and to be subject to them.

83. Changing it finds rest.

84. Even a potion separates into its ingredients when it is not stirred.

85. Corpses are more fit to be thrown away than dung.

86. Being born they wish to live and to meet death, [or rather to find rest,] and they leave behind children to die.

87. Thirty years make a generation, according to Herakleitos. 88. Not without reason does Herakleitos call a month a generation. 89. A man may become a grandfather in thirty years.

90. The sleeping are workmen (and fellow-workers) in what happens in the world.

91. ξυνόν ἐστι πᾶσι τὸ φρονέειν. ξὺν νόῳ λέγοντας ἰσχυρίζεσθαι χρὴ τῷ ξυνῷ πάντων, ὅκωσπερ νόμῳ πόλις καὶ πολὺ ἰσχυροτέρως. τρέφονται γὰρ πάντες οἱ ἀνθρώπειοι νόμοι ὑπὸ ἑνὸς τοῦ θείου· κρατέει γὰρ τοσοῦτον ὁκόσον ἐθέλει καὶ ἐξαρκέει πᾶσι καὶ περιγίνεται.

92. τοῦ λόγου δ' ἐόντος ξυνοῦ, ζώουσι οἱ πολλοὶ ὡς ἰδίην ἔχοντες φρόνησιν.

93. ᾧ μάλιστα διηνεκέως ὁμιλέουσι, τούτῳ διαφέρονται.

94. οὐ δεῖ ὥσπερ καθεύδοντας ποιεῖν καὶ λέγειν.

95. τοῖς ἐγρηγορόσιν ἕνα καὶ κοινὸν κόσμον εἶναι, τῶν δὲ κοιμωμένων ἕκαστον εἰς ἴδιον ἀποστρέφεσθαι. 96. ἦθος ἀνθρώπειον μὲν οὐκ ἔχει γνώμας, θεῖον δὲ ἔχει.

97. ἀνὴρ νήπιος ἤκουσε πρὸς δαίμονος ὅκωσπερ παῖς πρὸς ἀνδρός.

100. μάχεσθαι χρὴ τὸν δῆμον ὑπὲρ τοῦ νόμου ὅκως ὑπὲρ τείχεος.

91. Stob. Flor. iii. 84. Cf. Kleanth. H. Zeus 24; Hippokr. π. τροφῆς 15; Plut. de Isid. 45, p. 369 a; Plotin. Enn. vi. 5, p. 668; Empedokles, v. 231 Stn.

92. Sext. Εmp. Math. vii. 133, where the quotation is apparently longer. Burnett, 140, n. 35, acutely suggests φρονέειν for λόγου.

93. M. Antonin. iv. 46.

94. M. Antonin. iv. 46.

95. Plut. de superst. 3, p. 166 c. Cf. Hippolyt. Ref. haer. vi. 26; Iambl. Protrept. 21, p. 132 Arcer. The form is Plutarch's.

96. Origen, c. Cels. vi. 12, p. 291.

97. Origen, c. Cels. vi. 12, p. 291. Cf. M. Antonin. iv. 46 Bern.

δαήμονος Ε. Petersen, Hermes, 1879, xiv. 304.

98. Plato, Hipp. Μaj. 289 B. Cf. M. Antonin. iv. 16.

99. Ibid. 289 A. The words of Herakleitos cannot be restored. Cf. Plotin. Ennead. vi. p. 626; Arist. Top. iii. 2, 117 b 118.

100. Diog. Laer. ix. 2.

91. Understanding is common to all. It is necessary for those who speak with intelligence to hold fast to the common element of all, as a city holds fast to law, and much more strongly. For all human laws are nourished by one which is divine, and it has power so much as it will; and it suffices for all things. and more than suffices.

92. And though reason is common, most people live as though they had an understanding peculiar to themselves.

93. With what they most constantly associate, with this they are at variance.

94. It is not meet to act and speak like men asleep. Cf. Fr. 2 and 90.

95. They that are awake have one world in common, but of the sleeping each turns aside into a world of his

own.

96. For human nature has not wisdom, but divine nature has.

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

The translation is Burnett's, following the suggestion of Petersen in Hermes xiv. 1879, p. 304.

Fr. 98. And does not Herakleitos, whom you bring forward, say this very thing, that the wisest of men will appear as an ape before God, both in wisdom and in beauty and in all other respects? Fr. 99. You are ignorant, sir, of that fine saying of Herakleitos, that the most beautiful of apes is ugly in comparison with beings of another kind, and the most beautiful of earthen pots is ugly in comparison with maidenkind, as Hippias the wise man says.

100. The people ought to fight for their law as for a wall.