119. (He used to say that) Homer deserved to be cast out of the lists and flogged, and Archilochos likewise.

120. One day is equal to every other.

121. Character is a man's guardian divinity.

122. There awaits men at death what they do not expect or think.

123. Then [it is necessary] that God raise them up, and that they become guardians of the living and the dead.

Or adopting Sauppe's conjectures in full 'that he become a watchful guardian...'

124. Night-walkers, wizards, bacchanals, revellers, sharers in the mysteries.

125. For what are esteemed mysteries among men they celebrate in an unholy way.

127. For if it were not to Dionysos that they made the procession and sang the song with phallic symbols, their deeds would indeed be most shameful; but Hades and Dionysos are the same, to whomever they go mad and share the fevel.

128. I distinguish two kinds of sacrifices; those of men altogether purified, which would occur rarely, as Herakleitos says, in the case of a single individual, or of some very few men easily counted; secondly, those that are material and corporeal and composite through change, such as are in harmony with those who are still restrained by the body.

129. ἄκεα.

130. καθαίρονται δὲ αἵματι μιαινόμενοι ὥσπερ ἂν εἴ τις ἐς πηλὸν ἐμβὰς πηλῷ ἀπονίζοιτο. μαίνεσθαι δ' ἂν δοκοίη, εἴ τις αὐτὸν ἀνθρώπων ἐπιφράσαιτο οὕτω ποιέοντα. καὶ τοῖς ἀγάλμασι τουτέοισι εὔχονται, ὁκοῖον εἴ τις τοῖς δόμοισι λεσχηνεύοιτο, οὔ τι γινώσκων θεοὺς οὐδ' ἥρωας οἵτινές εἰσι.

130α. εἰ θεοί εἰσι, ἵνα τί θρηνέετε αὐτούς; εἰ δὲ θρηνέετε αὐτοὺς, μηκέτι τούτους ἡγέεσθε θεούς.

SPURIOUS FRAGMENTS.

131. πάντα ψυχῶν εἶναι καὶ δαιμόνων πλήρη. 132. τήν τε οἴησιν ἱερὰν νόσον ἔλεγε καὶ τὴν ὅρασιν ψεύδεσθαι.

133. ἐγκαλυπτέος ἕκαστος ὁ ματαίως ἐν δόξῃ γενό

μενος.

129. Iamblich. de Myst. i. 11.

130. Greg. Naz. Οr. xxv. (xxiii.) 15, p. 466, ed. Par. 1778 πηλῷ πηλὸν καθαιρόντων. Elias Cretensis on the Gregory passage (cod. Vat. Pii II. 6, fol. 90 r) gives first thirteen words (Byw. 130). Cf. Apollonius, Ep. 27. Byw. 126, the last sentence, from Origen, c. Cels. i. 5, p. 6 (quoting Celsus); and in part vii. 62, p. 384, Clem. Al. Prot. 4, p. 44. The whole passage, lacking the last eight words, is published by Neumann, Hermes xv. 1880, p. 605 (cf. also xvi. 159), from fol. 83 a of a MS. entitled Χρησμοὶ θεῶν (containing also works ascribed to Justin Martyr) formerly in the Strassburg library.

This same MS. gives the following fragment, the last clauses of which Neumann joins to the passage as given in the text: δαιμόνων ἀγάλμασιν εὔχονται οὐκ ἀκούουσιν, ὥσπερ ἀκούοιεν, οὐκ ἀποδιδοῦσιν, ὥσπερ οὐκ ἀπαιτοῖεν.

130a. Given by Neumann from the Strassburg MS. just referred to. The saying is attributed to Xenophanes by Aristotle, Rhet. 23; 1400 b 5 and Plutarch, v. infra, p. 78.

131. Diog. Laer. ix. 7.

132. Diog. Laer. ix. 7. Cf. Floril. Monac. 195, p. 282.

133. Apollonius, Ep. 18.

129. (Herakleitos fittingly called religious rites) cures (for the soul).

130. They purify themselves by defiling themselves with blood, as if one who had stepped into the mud were to wash it off with mud. If any one of men should observe him doing so, he would think he was insane. And to these images they pray, just as if one were to converse with men's houses, for they know not what gods and heroes are.

130a. If they are gods, why do ye lament them? And if ye lament them, no longer consider them gods.

6

The fragment in the critical notes reads: To images of gods they pray, to those who do not hear, as though they might hear; to those who do not answer, as though they might not make request.'

131. All things are full of souls and of divine spirits.

132. He was wont to say that false opinion is a sacred disease, and that vision is deceitful.

133. Each one who has come to be esteemed without due grounds, ought to hide his face.

134. οἴησις προκοπῆς ἐγκοπὴ προκοπῆς.

135. τὴν παιδείαν ἕτερον ἥλιον εἶναι τοῖς πεπαιδευμένοις.

136. ἡ εὔκαιρος χάρις λιμῷ καθάπερ τροφὴ ἁρμότ τουσα τὴν τῆς ψυχῆς ἔνδειαν ἰᾶται.

137. συντομωτάτην ὁδὸν ὁ αὐτὸς ἔλεγεν εἰς εὐδοξίαν τὸ γενέσθαι ἀγαθόν.

134. Floril. Monac. 199, p. 283. Cf. Philo, ap. Ioan. Dam. S. P. 693 E, fr. p. 652 Mång. Stob. Flor. iv. 88 credits it to Bion; Maxim. Conf. Serm. 34, p. 624 Combef.

135. Floril. Monac. 200, p. 283.

136. Maximus Conf. Serm. 8, p. 557.

137. Maximus Conf. Serm. 46, p. 646.

138. Schol. ad Eurip. Hek. 134, i. p. 254 Dind.

TRANSLATION.

134. False opinion of progress is the stoppage of progress.

135. Their education is a second sun to those that have been educated.

136. As food is timely in famine, so opportune favour heals the need of the soul.

137. The same one was wont to say that the shortest way to glory was to become good.

138 Timaios wrote thus: So Pythagoras does not appear to have discovered the true art of words, nor yet the one accused by Herakleitos, but Herakleitos himself is the one who is the pretender.

PASSAGES IN PLATO AND ARISTOTLE REFERRING TO

HERAKLEITOS.

Plato, Theaet. 160 D. Homer, and Herakleitos, and the whole company which say that all things are in motion and in a state of flux. Cf. 152 D H.

Kratylos, 401 D. According to Herakleitos all things are in motion and nothing abides. Cf. 402 A, and frag. 41; also 412 D, 440 c.

Plato also alludes to fragments 32, 45, 98-99.

Aristotle: Topica i. 11, 104 f 21. All things are in motion, according to Herakleitos.

Top. viii. 5; 155 f 30. Wherefore those that hold different opinions, as that good and bad are the same thing, as Herakleitos says, do not grant that the opposite cannot coexist with itself; not as though they did not think this to be the case, but because as followers of Herakleitos they are obliged to speak as they do.

Phys. i. 2; 185 b 19. But still, if in the argument all things that exist are one, as a cloak or a himation, it turns out that they are stating the position of Herakleitos; for the same thing will apply to good and bad, and to good and not-good, so that good and not-good, and man and horse, will be the same; and they will not be arguing that all things are one, but that they are nothing, and that the same thing applies to such and to so much. Phys. iii. 5; 205 a 3. As Herakleitos says that all things sometime become fire.

De cœlo i. 10; 279 b 16. And others in their turn say that sometimes combination is taking place, and at other times destruction, and that this will always continue, as Empedokles of Agrigentum, and Herakleitos of Ephesos.

De anima i. 2; 405 a 25. And Herakleitos also says that the first principle is soul, as it were a