greek · wisdom

Heraclitus — Fragments

c. 500 BCE · Archaic Greece (late 6th – early 5th century BCE) · Ephesus, Ionia (present-day Turkey)

The Logos

1Though this Word is true evermore, yet men are as unable to understand it
2when they hear it for the first time as before they have heard it at all.
3For, though all things come to pass in accordance with this Word,
4men seem as if they had no experience of them,
5when they make trial of words and deeds such as I set forth,
6dividing each thing according to its kind and showing how it truly is.
7But other men know not what they are doing when awake,
8even as they forget what they do in sleep.

The River

9You cannot step twice into the same rivers;
10for fresh waters are ever flowing in upon you.
11Everything flows and nothing stands still.
12Cool things become warm, the warm grows cool;
13the moist dries, the parched becomes moist.
14It is in changing that things find repose.

Opposition and Unity

15The way up and the way down are one and the same.
16Men do not know how what is at variance agrees with itself.
17It is an attunement of opposite tensions, like that of the bow and the lyre.
18Homer was wrong in saying: "Would that strife might perish from among gods and men!"
19He did not see that he was praying for the destruction of the universe;
20for, if his prayer were heard, all things would pass away.
21War is the father of all and the king of all;
22and some he has made gods and some men,
23some bond and some free.

Fire

24This world, which is the same for all, no one of gods or men has made;
25but it was ever, is now, and ever shall be an ever-living Fire,
26with measures kindling, and measures going out.
27All things are an exchange for Fire, and Fire for all things,
28even as wares for gold and gold for wares.
29Fire lives the death of air, and air lives the death of fire;
30water lives the death of earth, earth that of water.

The Soul

31The dry soul is the wisest and best.
32You will not find the boundaries of soul by travelling in any direction,
33so deep is the measure of it.
34Man's character is his fate.
35I searched into myself.

Wisdom and Understanding

36Wisdom is one only. It is willing and unwilling to be called by the name of Zeus.
37Much learning does not teach understanding.
38It would have taught Hesiod, Pythagoras, Xenophanes, and Hecataeus otherwise.
39Nature loves to hide.
40The Lord whose oracle is at Delphi neither declares nor conceals, but gives a sign.
41Time is a child playing draughts; the kingly power is a child's.

Men Awake and Men Asleep

42Those who are awake have one world in common;
43those who are asleep each turn aside into a world of their own.
44Even sleep is a work.
45Eyes and ears are bad witnesses to men, if they have souls that understand not their language.

Death and Life

46Immortals become mortals, mortals become immortals;
47they live in each other's death and die in each other's life.
48For it is death to souls to become water,
49and death to water to become earth.
50But water comes from earth, and from water soul.
51For to souls it is death to become water, but to water death to become earth,
52and from earth comes water, and from water, soul.

The Ephesians and the Wise

53The Ephesians would do well to hang themselves, every grown man of them,
54and leave the city to beardless lads;
55for they have cast out Hermodorus, the best man among them, saying:
56"We will have none who is best among us; if there be any such, let him be so elsewhere and among others."
57What sense or intelligence have they?
58They put their trust in popular bards, and take the mob for their teacher,
59not knowing that the many are bad and few are good.
60The people should fight for the law as for their city wall.

Divine and Human

61Man's ways have no wisdom, but God's have.
62Man is called childish when compared with divinity, even as a boy compared with a man.
63The most beautiful ape is ugly compared with the race of men.
64The wisest of men, compared with a god, will appear an ape in wisdom, in beauty, and in all else.
65The hidden harmony is better than the visible.
66Character is destiny.

notes

Heraclitus of Ephesus (c. 535–475 BCE), called "the Obscure" by later Greeks for the density of his aphorisms, is one of the most philosophically ambitious thinkers of the pre-Socratic era. His work — a single book called On Nature (Peri Physeos), deposited in the temple of Artemis at Ephesus and now lost — survives only in some 130 fragments preserved in the quotations of later authors (Plato, Aristotle, Sextus Empiricus, Plutarch, Clement of Alexandria, and others). Heraclitus's central doctrines can be reconstructed from these fragments: the world is a rational unity governed by the Logos (Word, Reason, Ratio) which most men fail to grasp even though it is present in all things; the fundamental character of reality is process and flux ("everything flows"); apparent opposites — hot and cold, wet and dry, life and death — are unified by an underlying tension ("the bow and the lyre"); the elemental principle of the cosmos is fire, which transforms into all things and back again in measured cycles. The famous river fragment ("you cannot step twice into the same rivers") became the emblem of Heraclitean philosophy for antiquity. Plato and Aristotle read Heraclitus as the philosopher of universal flux, in opposition to Parmenides's philosopher of unchanging Being; the two together set the terms in which Greek philosophy would think for the following two millennia. Translation: John Burnet, "Early Greek Philosophy," 2nd edition, London: A. & C. Black, 1908, with reference to fragment numbering after Diels-Kranz. Public domain.

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