Page:Early Greek philosophy by John Burnet, 3rd edition, 1920.djvu/153

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139
HERAKLEITOS OF EPHESOS

(78) And it is the same thing in us that is quick and dead, awake and asleep, young and old; the former are shifted[1] and become the latter, and the latter in turn are shifted and become the former. R. P. 47.

(79) Time is a child playing draughts, the kingly power is a child's. R. P. 40 a.

(80) I have sought for myself. R. P. 48.

(81) We step and do not step into the same rivers; we are and are not. R. P. 33 a.

(82) It is a weariness to labour for the same masters and be ruled by them.

(83) It rests by changing.

(84) Even the posset separates if it is not stirred.

(85) Corpses are more fit to be cast out than dung.

(86) When they are born, they wish to live and to meet with their dooms—or rather to rest—and they leave children behind them to meet with their dooms in turn.

(87-89) A man may be a grandfather in thirty years.

(90) Those who are asleep are fellow-workers (in what goes on in the world).

(91a) Thought is common to all.

(91b) Those who speak with understanding must hold fast to what is common to all as a city holds fast to its law, and even more strongly. For all human laws are fed by the one divine law. It prevails as much as it will, and suffices for all things with something to spare. R. P. 43.

(92) So we must follow the common,[2] yet though my Word is common, the many live as if they had a wisdom of their own. R. P. 44.

(93) They are estranged from that with which they have most constant intercourse.[3] R. P. 32 b.

(94) It is not meet to act and speak like men asleep.

  1. I understand μεταπεσόντα here as meaning "moved" from one γραμμή or division of the draught-board to another.
  2. Sext. Math. vii. 133, διὸ δεῖ ἕπεσθαι τῷ κοινῷ (so the MSS. ξυνῷ Schleiermacher). ξυνὸς γὰρ ὁ κοινός. Bywater omits the words, but I think they must belong to Herakleitos. Diels adopts Bekker's suggestion to read διὸ δεῖ ἕπεσθαι τῷ <ξυνῷ, τουτέστι τῷ> κοινῳ. I now think also that, if we understand the term λόγος in the sense explained above (p. 133, n. 1), there is no reason to doubt the words which follow.
  3. The words λόγῳ τῳ τὰ ὅλα διοικοῦντι belong to Marcus Aurelius and not to Herakleitos.