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fiery exhalation, of which all other things consist; for it is the least corporeal and always in a state of flux, and the moving is known by the moving; and he agreed with most thinkers in holding that things are in motion.

De part anim. i. 5; 645 a 17. And as Herakleitos is reported to have said to strangers who wanted to meet him, who stopped when they entered and saw him getting warm by an oven-for he bade them enter boldly, since, said he, gods are here-so should one enter upon the investigation of each of the animals without timidity, as there is in them all something natural and beautiful. Met. i. 3; 984 a 7. Hippasos of Metapontum and Herakleitos of Ephesos call fire the first cause. Cf.

996 a 9, 1001 a 15.

Met. iii. 3; 1005 b 24. For it is impossible for any one to postulate that the same thing is and is not, as some think Herakleitos says.

Met. iii. 5; 1010 a 13. Met. iii. 7; 1012 a 24. that all things are and are true.

V. Frag. 41-42, supra. For the word of Herakleitos, not, seems to make all things

Met. x. 5; 1062 a 32. For one might ask Herakleitos himself after this manner and speedily compel him to agree that it is never possible for opposite statements to be true about the same things. Cf. 1063 b 24.

Met. xii. 4; 1078 b 12. For the doctrine of ideas is held by its supporters because they are convinced by Herakleitos's words in regard to the truth, viz., that all things perceived by the senses are always in a state of flux; so that if there is to be a science and a knowledge of anything, it is necessary to assume the existence of other objects in nature besides those that are perceived by sense, for there can be no science of things in a state of flux.

Eth. ii. 3; 1105 a 8. It is harder to fight against pleasure than against anger, as Herakleitos says.

Eth. vii. 3; 1146 b 30. For some believe their opinions no less strongly than what they know by scientific procedure; and Herakleitos is an example of this.

Eth. viii. 2; 1155 b 4. And Herakleitos says that opposition unites, and that the most beautiful harmony results from opposites, and that all things come into being through strife.

Eth. x. 5; 1176 a 6. As Herakleitos says, an ass would prefer refuse to gold, for natural food is sweeter to asses than gold.

Sext. Emp. adv. Math. vii. 129. According to Herakleitos we become intelligent when we get this divine reason by breathing it in, and in sleep we are forgetful, but on waking we gain our senses again. For in sleep since the pores of the senses are closed, the mind in us is separated from what is akin to it in what surrounds us, and its connection through pores is only preserved like a sort of root; and being cut off it loses its former power of memory; but when we wake it peeps out through the pores of sense as through little doors, and entering into connection with what surrounds us it regains the power of reason.

PASSAGES REFERRING TO HERAKLEITOS IN THE
'DOXOGRAPHISTS.'

Ar. Did. Epit. 39, 2; Dox. 471. Zeno as well as Herakleitos says that the soul is a perceptive exhalation. The latter desiring to make it clear that souls always gain mental faculties by giving forth exhalations, likened them to rivers; and these are his words: (Fr. 42) Other and yet other waters are flowing on upon those who step in the same rivers.'

Sim. in Phys. 6r; Dox. 475. (Theophrastos says)

Hippasos of Metapontum and Herakleitos of Ephesos teach that the one is moved and limited, but they make fire the first principle and derive all things from fire by condensation and rarefaction, and again they resolve them into fire since this one thing is the essential nature underlying their appearance; for Herakleitos says that all things are transformations of fire [Tupòs ȧpoßn], and he finds a certain order and definite time in the changes of the universe according to a fated [ɛiμapμévŋv] necessity.

Theoph. de Sens. 1; Dox. 499. The followers of Anaxagoras and Herakleitos say that men perceive by the presence in themselves of the opposite quality.

Phil. de Piet. 14, 25; Dox. 548. (Chrysippos) in his third book says that the universe is one of the beings endowed with sense, fellow-citizen with men and gods, and that strife and Zeus are the same thing, as Herakleitos says.

Hipp. Phil. 44; Dox. 558. Herakleitos the Ephesian, a philosopher of the physical school, was always lamenting, charging all men with ignorance of the whole of life, but still he pitied the life of mortals. For he would say that he himself knew all things, but that other men knew nothing. His language agrees quite well with that of Empedokles when he says that strife and love are the first principles of all things, and that god is intelligent fire, and that all things enter into a common motion and do not stand still. And as Empedokles said that the whole region occupied by man is full of evils, and that the evils extend from the region about the earth as far as the moon but do not go farther, inasmuch as all the region beyond the moon is purer, so also it seemed to Herakleitos.

Epi. adv. Haer. iii. 20; Dox. 591. Herakleitos the Ephesian, son of Bleson, said that fire is the source of

all things, and that all things are resolved into fire again.

Galen, His. Phil. 62; Dox. 626. Herakleitos says that the sun is a burning mass, kindled at its rising, and quenched at its setting.

Herm. I.G.P. 13; Dox. 654. Perhaps I might yield to the arguments of noble Demokritos and want to laugh with him, unless Herakleitos led me to the opposite view as he said weeping: Fire is the first principle of all things, and it is subject to rarefaction and condensation, the one active, the other passive, the one synthetic, the other analytic. Enough for me, for I am already steeped in such first principles.

Aet. i. 3; Dox. 283. Herakleitos and Hippasos say that the first principle of all things is fire; for they say that all things arise from fire and they all end by becoming fire. As this is quenched all things come into the order of the universe; for first the dense part of it contracting into itself becomes earth, then the earth becoming relaxed by fire is rendered water in its nature, then it is sublimated and becomes air; and again the universe and all bodies are consumed by fire in the conflagration. [Fire then is the first principle because all things arise from this, and the final principle because all things are resolved into this.]

Aet. i. 5; Dox. 292. Hippasos of Metapontum and Herakleitos the Ephesian say that the all is one, ever moving and limited, and that fire is its first principle.

Aet. i. 7; Dox. 303. Herakleitos says that the periodic fire is eternal, and that destined reason working through opposition is the creator [Snμiovpyòv] of things.

Aet. i. 9; Dox. 307. H. et al. declare that matter is subject to change, variation, and transformation, and that it flows the whole through the whole.

Aet. i. 13; Dox. 312. H. introduces certain very

small and indivisible particles (or H. seems to some to leave particles, instead of the unity).

Aet. i. 23; Dox. 320. H. denies rest and fixed position to the whole; for this is the attribute of dead bodies; but he assigns eternal motion to what is eternal, perishable motion to what is perishable.

Aet. i. 27; Dox. 322. H. says that all things happen according to fate and that fate itself is necessity. Indeed he writes For it is absolutely destined.' (Frag. 63.)

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Aet. i. 23; Dox. 323. H. declares that reason, pervading the essence of the all, is the essence of fate. And it is itself ethereal matter, seed of the generation of the all, and measure of the allotted period.

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H. and Parm.

Aet. ii. 1; Dox. 327, Herakleitos et al. The universe is one. 4; Dox. 331. The universe is generated not according to time, but according to thought. 11; Dox. 340; H. et al. The heaven is of a fiery nature. 13; Dox. 342. H. and Parmenides. The stars are compressed bits of fire. 17; Dox. 346. The stars are nurtured by an exhalation from the earth. 20; Dox. 351. H. and Hekataios. The sun is an intelligent burning mass rising out of the sea. (The same words are assigned to Stoics, Plut. 2, 890 a; Dox. 349.) 21; Dox. 351. It is as great as the width of a human foot.' 22; Dox. 352. It is bowl-shaped, rather gibbous. 24; Dox. 354. An eclipse takes place by the turning of the bowl-shaped body so that the concave side is upward, and the convex side downward toward our vision. [25; Dox. 356. The earth is surrounded with mist.] 27; Dox. 358. (The moon) is bowl-shaped. 28; Dox. 359. Sun and moon are subject to the same influences. For these heavenly bodies being bowl-shaped, receive bright rays from the moist exhalation, and give light in appearance [πρὸς τὴν φαντασίαν]; the sun more

1 Cf. Galen. Hist. Phil. 64; Dox. 626.

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