101. μόροι μέζονες μέζονας μοίρας λαγχάνουσι.

102. ἀρηιφάτους θεοὶ τιμῶσι καὶ ἄνθρωποι.

103. ὕβριν χρὴ σβεννύειν ἢ πυρκαιήν.

104. ἀνθρώποισι γίνεσθαι ὁκόσα θέλουσι οὐκ ἄμεινον. νοῦσος ὑγίειαν ἐποίησε ἡδὺ καὶ ἀγαθόν, λιμὸς κόρον, κάματος ἀνάπαυσιν.

105. θυμῷ μάχεσθαι χαλεπόν· ὅ τι γὰρ ἂν χρηίζῃ γίνεσθαι, ψυχῆς ὠνέεται.

106. †ἀνθρώποισι πᾶσι μέτεστι γιγνώσκειν ἑαυτοὺς καὶ σωφρονεῖν†.

107. †σωφρονεῖν ἀρετὴ μεγίστη· καὶ σοφίη ἀληθέα λέγειν καὶ ποιεῖν κατὰ φύσιν ἐπαίοντας†.

108-109. ἀμαθίην ἄμεινον κρύπτειν· ἔργον δὲ ἐν ἀνέσει καὶ παρ' οἶνον.

110. νόμος καὶ βουλῇ πείθεσθαι ἑνός.

101. Clem. Al. Strom. iv. 7, p. 586; Theodor. Ther. viii. p. 117, 33. Cf. Hipp. Ref. haer. 8. Theodor. reads μόνοι.

102. Clem. Αl. Strom. iv. 4, p. 571 ; Theodor. Ther. viii. p. 117, 33. 103. Diog. Laer. ix. 2. M Cobet σβεννύναι, Ι σβεννύην.

104. Stob. Flor. iii. 83, 4. Cf. εὐαρέστησις, Clem. Αl. Strom. ii. 21, p. 497; Theodor. Ther. xi. p. 152, 25.

105. Arist. Eth. Nik. ii. 2, p. 1105 a 8; and Eth. Eud. ii. 7, p. 1223 b 22; and Pol. v. 11, p. 1315 a 29; Plut. de cohib. ira 9, p. 457 D; and Erot. 11, p. 755 D; Iambl. Protrep. p. 140 Arc.; and Coriol. 22.

106. Stob. Flor. v. 119.

be regarded as genuine.

107. Stob. Flor. iii. 84.

Neither this nor the following fragment can

108. Plut. qu. conv. iii. prooem. p. 644 F; and de audien. 12, p. 43 D; and virt. doc. posse 2, p. 439 D; Stob. Flor. xviii. 32.

109. Stob. Flor. iii. 82 κρύπτειν ἀμαθίην κρέσσον ἢ ἐς τὸ μέσον φέρειν. A variation of 108.

110. Clem. Al. Strom. v. 14, p. 718 (Euseb. P. E. xiii. 13, p. 681).

Euseb. βουλῇ, Clem. βουλή. καί is suspicious.

101. Greater deaths gain greater portions.

102. Gods and men honour those slain in battle.

103. Wantonness must be quenched more than a conflagration.

104. It is not good for men to have whatever they want. Disease makes health sweet and good; hunger, satiety; toil, rest.

105. It is hard to contend with passion; for whatever it desires to get it buys at the cost of soul.

106. It is the part of all men to know themselves and to be temperate. 107. To be temperate is the greatest virtue; and it is wisdom to speak the truth and to act according to nature with understanding.

108. It is better to conceal stupidity, but it is an effort in time of relaxation and over the wine.

109. It is better to conceal ignorance than to put it forth into the midst.

110. It is law to obey the counsel of one.

E

111. τίς γὰρ αὐτῶν νόος ἢ φρήν ; [δήμων] ἀοιδοῖσι ἕπονται καὶ διδασκάλῳ χρέωνται ὁμίλῳ, οὐκ εἰδότες ὅτι πολλοὶ κακοὶ, ὀλίγοι δὲ ἀγαθοί. αἱρεῦνται γὰρ ἐν ἀντία πάντων οἱ ἄριστοι, κλέος ἀέναον θνητῶν, οἱ δὲ πολλοὶ κεκόρηνται ὅκωσπερ κτήνεα.

112. ἐν Πριήνῃ Βίας ἐγένετο ὁ Τευτάμεω οὗ πλέων λόγος ἢ τῶν ἄλλων.

113. εἷς ἐμοὶ μύριοι, ἐὰν ἄριστοις ᾖ.

114. ἄξιον Ἐφεσίοις ἡβηδὸν ἀπάγξασθαι πᾶσι καὶ τοῖς ἀνήβοις τὴν πόλιν καταλιπεῖν, οἵτινες Ερμόδωρον ἄνδρα ἑωυτῶν ὀνήιστον ἐξέβαλον, φάντες· ἡμέων μηδὲ εἰς ὀνήιστος ἔστω, εἰ δὲ μή, ἄλλῃ δὲ καὶ μετ' ἄλλων. 115. κύνες καὶ βαύζουσι ὃν ἂν μὴ γινώσκωσι. 116. ἀπιστίῃ διαφυγγάνει μὴ γινώσκεσθαι.

117. βλὰξ ἄνθρωπος ἐπὶ παντὶ λόγῳ ἐπτοῆσθαι φιλέει.

118. δοκεόντων ὁ δοκιμώτατος γινώσκει φυλάσσειν· καὶ μέντοι καὶ δίκη καταλήψεται ψευδέων τέκτονας καὶ μάρτυρας.

111. Clem. Αl. Strom. v. 9, p. 682 ; and iv. 7, p. 586; Prokl. on Alkib. p. 255 Creuz, ii. 525 Cous. Clement omits first clause; Proklos ends with ἀγαθοί.

Some MSS. omit αὐτῶν; Prokl. αἰδοῦς ἠπιόων τε καὶ διδασκάλῳ χρειῶν τε ὁμίλῳ οὐκ. Clem. καὶ νόμοισι χρέεσθαι ὁμίλῳ εἰδότας. MSS. p. 682 ἐναντία. Restored by Bernays, Heraclit. i.

p. 34.

112. Diog. Laer. i. 88.

113. Galen, π. διαγνώσεως σφυγμῶν Ι. Ι. iii. p. 53 ed. Bas.; Symmachus, Epist. ix. 115 (105 Paris 1604); Theod. Prod. in Lazerii Misc. i. p. 20; and Tetrastich. in Basil. i. (fol. κ 2 vers. ed. Bas.); Diog. Laer. ix. 16; Cicero, ad Att. xvi. 11; Cf. Seneca, Ep. 7.

114. Strabo, xiv. 25, p. 642; Cicero, Tusc. v. 105; Μuson., Stob. Flor. xl. 9; Laer. Diog. ix. 2; Iambl. de vita Pyth. 30, p. 154 Arc. Cf. Lucian vit. auct. 14.

115. Plut. An seni sit ger. resp. vii. p. 787.

116. Plut. Coriol. 38; Clem. Αl. Strom. v. 13, p. 699. Clem. ἀπιστίη. 117. Plutarch, de audiendo 7, p. 41a; de aud. poet., p. 28D.

118. Clem. Αl. Strom. v. 1, p. 649. Bergk φλυάσσειν, Bernays Bywater πλάσσειν.

111. For what sense or understanding have they? They follow the bards and employ the crowd as their teacher, not knowing that many are bad and few good. For the very best choose one thing before all others, immortal glory among mortals, while the masses eat their fill like cattle.

112. In Priene was born Bias son of Teutamas, who is of more account than the rest.

Diogenes adds the apothegm 'most men are bad.'

113. To me one man is ten thousand if he be the best.

114. The Ephesians deserve to be hanged, every one that is a man grown, and the youth to abandon the city, for they cast out Hermodoros the best man among them, saying:-Let no one among us be best, and if one be best, let him be so elsewhere and among others.

115. Dogs also bark at those they do not know.

116. As the result of incredulity (divine things) miss being known.

Either because men are incredulous, or the things incredible. Cf. Zeller, Phil. Gr. i. 574A 2. Gomperz combined this with fragment 10.

117. The fool is wont to be in a flutter at every word.

118. The most esteemed of those in estimation knows how to be on his guard; yet truly justice shall overtake forgers of lies and witnesses to them.

If the reference is to Homer, read wλásra, 'knows how to create myths.'

119. τὸν Ὅμηρον ἄξιον ἐκ τῶν ἀγώνων ἐκβάλλεσθαι καὶ ῥαπίζεσθαι, καὶ ̓Αρχίλοχον ὁμοίως.

121. ἦθος ἀνθρώπῳ δαίμων.

122. ἀνθρώπους μένει τελευτήσαντας ἅσσα οὐκ ἔλπονται οὐδὲ δοκέουσι.

123. ἔνθα δεόντι† ἐπανίστασθαι καὶ φύλακας γίνε σθαι ἐγερτὶ ζώντων καὶ νεκρῶν.

124. νυκτιπόλοι, μάγοι, βάκχοι, λῆναι, μύσται. 125. τὰ γὰρ νομιζόμενα κατ ̓ ἀνθρώπους μυστήρια ἀνιερωστὶ μυεῦνται.

126 130b.

127. εἰ μὴ γὰρ Διονύσῳ πομπὴν ἐποιεῦντο καὶ ὕμνεον ἂσμα αἰδοίοισι, ἀναιδέστατα εἴργαστ ̓ ἄν· ὡυτὸς δὲ "Αιδης καὶ Διόνυσος, ὅτεῳ μαίνονται καὶ ληναίζουσι.

119. Diog. Laer. ix. 1. Schleiermacher attributes to H. on the basis of Schol. Ven. A. on Iliad xviii. 251 Eustath. 1142, 5; Bywater suggests Herakleides and compares Eust. p. 705, 60, and Achilles Tat. Isag. p. 124 B Petav.

120. Seneca, Ep. 12 Unus dies par omni est.' The Greek cannot be restored from Plutarch, Camill. 19 φύσιν ἡμέρας ἁπάσης μίαν οὖσαν.

121. Plutarch, Qu. Plat. i. 2, 999E; Alex. Aphrod. de fato 6, p. 16 (de anima ii. 48, p. 150); Stob. Flor. civ. 23. Cf. Pseudo-Herakl. Ep. 9. 122. Clem. Al. Strom. iv. 22, p. 630; Protrept. 2, p. 18 (Euseb. P. E. ii. 3, p. 66); Theodoret. Ther. viii. p. 118, 1. Cf. Themist. (Plut.) in Stob. Flor. cxx. 28.

123. Hippolyt. Ref. haer. ix. 10 ; the fragment is quoted to show that Herakleitos believes in the resurrection of the flesh, and recognises that god is the cause of this resurrection. Cf. Clem. Al. Strom. v. 1, p. 649.

Sauppe suggests ἔνθα θεὸν δεῖ . . . φύλακα, Bernays ἔνθαδε ἐόντας: MSS. ἐγερτιζόντων, corr. Bernays. Schuster suggests δαίμων ἐθέλει ἔνθαδε ἐόντι ἐπιίστασθαι καὶ φυλακὸς κ. τ. λ.

124. Clem. Al. Protrept. 2, p. 18 (Euseb. P. E. ii. 3, p. 66)..

125. Clem. Al. Protrept. 2. p. 19 (Euseb. P.E. ii. p. 67). Bywater compares Arnobius adv. nat. v. 29.

126. (v. 130.)

127. Clem. Αl. Protrept. 2, p. 30. MSS. ἐποιοῦντο, corr. Lobeck: MSS. εἴργασται, corr. Schleierm. Clem. Αl. ὅτεφ, Plutarch, de Isid. 28, p. 3624 τε οὖν . . . ληραίνουσιν.

...

128. Iamblich. de Myst. v. 15. The Greek text cannot be restored.