(2) 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 kind 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. R. P. 32.
(3) Fools when they do hear are like the deaf: of them does the saying bear witness that they are absent when present. R. P. 31 a.
(4) Eyes and ears are bad witnesses to men if they have souls that understand not their language. R. P. 42.
(5) 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.
(6) Knowing not how to listen nor how to speak.
(7) If you do not expect the unexpected, you will not find it; for it is hard to be sought out and difficult.
(8) Those who seek for gold dig up much earth and find a little. R. P. 44 b.
(10) Nature loves to hide. R. P. 34 f.
(11) The lord whose is the oracle at Delphoi neither utters nor hides his meaning, but shows it by a sign. R. P. 30. a.(12) And the Sibyl, with raving lips uttering things mirthless,
- The λόγος is primarily the discourse of Herakleitos himself; though, as he is a prophet, we may call it his "Word." It can neither mean a discourse addressed to Herakleitos nor yet "reason." (Cf. Zeller, p. 630, n. 1; Eng. trans. ii. p. 7, n. 2.) A difficulty has been raised about the words ἐόντος αἰεί. How could Herakleitos say that his discourse had always existed? The answer is that in Ionic ἐών means "true" when coupled with words like λόγος Cf. Herod. 1. 30, τῷ ἐόντι χρησάμενος λέγει; and even Aristoph. Frogs, 1052, οὐκ ὄντα λόγον. It is only by taking the words in this way that we can understand Aristotle's hesitation as to the proper punctuation (Rhet. Γ, 5. 1407 b 15; R.P. 30. a). The Stoic interpretation given by Marcus Aurelius, iv. 46 (R.P. 32 b), must be rejected. In any case, the Johannine doctrine of the λόγος has nothing to do with Herakleitos or with anything at all in Greek philosophy, but comes from the Hebrew Wisdom literature. See Rendel Harris, "The Origin of the Prologue to St. John's Gospel," in The Expositor, 1916, pp. 147 sqq.
- I have departed from the punctuation of Bywater here, and supplied a fresh object to the verb as suggested by Gomperz (Arch. i. 100).