Heraclitus's Life

I. Heraclitus was the son of Blyson, or, as some say, of Heracion, and a citizen of Ephesus. He flourished about the sixty-ninth olympiad.

I. Heraclitus was the son of Blyson, or, as some say, Heracion. He was a citizen of Ephesus. He flourished around the sixty-ninth Olympiad.

II. He was above all men of a lofty and arrogant spirit, as is plain from his writings, in which he says, “Abundant learning does not form the mind; for if it did, it would have instructed Hesiod, and Pythagoras, and likewise Xenophanes, and Hecatæus. For the only piece of real wisdom is to know that idea, which by itself will govern everything on every occasion.” He used to say, too, that Homer deserved to be expelled from the games and beaten, and Archilochus likewise. He used also to say, “It is more necessary to extinguish insolence, than to put out a fire.” Another of his sayings was, “The people ought to fight for the law, as for their city.” He also attacks the Ephesians for having banished his companion Hermodorus, when he says, “The Ephesians deserve to have all their youth put to death, and all those who are younger still banished from their city, inasmuch as they have banished Hermodorus, the best man among them, saying, ‘Let no one of us be pre-eminently good; and if there be any such person, let him go to another city and another people.’”

II. More than anyone else, he was proud and arrogant, as his writings make clear. He says, “A great deal of learning does not develop the mind. If it did, it would have taught Hesiod, Pythagoras, Xenophanes, and Hecatæus. For the only true wisdom is to know the idea that alone governs everything on every occasion.” He also said that Homer deserved to be expelled from the games and beaten, and that Archilochus deserved the same. He said, “It is more necessary to put a stop to insolence than to put out a fire.” Another of his sayings was, “The people should fight for the law as they would for their city.” He also attacks the Ephesians for banishing his companion Hermodorus. He says, “The Ephesians deserve to have all their young men put to death and everyone younger banished from their city. For they banished Hermodorus, the best man among them, saying, ‘Let none of us be outstandingly good. If there is such a person, let him go to another city and another people.’”

And when he was requested to make laws for them, he refused, because the city was already immersed in a thoroughly bad constitution. And having retired to the temple of Diana with his children, he began to play at dice; and when all the Ephesians flocked round him, he said, “You wretches, what are you wondering at? is it not better to do this, than to meddle with public affairs in your company?”

When he was asked to make laws for them, he refused because the city already had a thoroughly bad constitution. He went to the temple of Diana with his children and began playing dice. When all the Ephesians gathered around him, he said, “You wretches, what are you staring at? Isn’t it better to play dice than to take part in public affairs with you?”

III. And at last, becoming a complete misanthrope, he used to live, spending his time in walking about the mountains; feeding on grasses and plants, and in consequence of these habits, he was attacked by the dropsy, and so then he returned to the city, and asked the physicians, in a riddle, whether they were able to produce a drought after wet weather. And as they did not understand him, he shut himself up in a stable for oxen, and covered himself with cow-dung, hoping to cause the wet to evaporate from him, by the warmth that this produced. And as he did himself no good in this way, he died, having lived seventy years; and we have written an epigram upon him which runs thus:—

III. At last, he came to hate all people and lived wandering in the mountains, eating grasses and plants. Because of these habits, he developed dropsy and returned to the city. He asked the physicians a riddle: could they bring about a drought after wet weather? They did not understand him, so he shut himself in an ox stable and covered himself with cow dung. He hoped its warmth would evaporate the fluid from his body. But this did him no good, and he died at the age of seventy. We have written an epigram about him, which runs as follows:

But Hermippus states, that what he asked the physicians was this, whether any one could draw off the water by depressing his intestines? and when they answered that they could not, he placed himself in the sun, and ordered his servants to plaster him over with cow-dung; and being stretched out in that way, on the second day he died, and was buried in the market-place. But Neanthes, of Cyzicus says, that as he could not tear off the cow-dung, he remained there, and on account of the alteration in his appearance, he was not discovered, and so was devoured by the dogs.

But Hermippus says he asked the physicians whether anyone could drain the fluid by pressing down his intestines. When they said they could not, he lay in the sun and ordered his servants to cover him with cow dung. He lay there and died on the second day. He was buried in the marketplace. But Neanthes of Cyzicus says he could not tear off the cow dung, so he stayed there. Because his appearance had changed, no one recognized him, and dogs devoured him.

IV. And he was a wonderful person, from his boyhood, since, while he was young, he used to say that he knew nothing but when he had grown up, he then used to affirm that he knew everything. And he was no one’s pupil, but he used to say, that he himself had investigated every thing, and had learned everything of himself. But Sotion relates, that some people affirmed that he had been a pupil of Xenophanes. And that Ariston, stated in his account of Heraclitus, that he was cured of the dropsy, and died of some other disease. And Hippobotus gives the same account.

IV. He was remarkable from boyhood. When he was young, he used to say that he knew nothing. But when he grew up, he claimed to know everything. He was no one’s pupil. He said that he had investigated everything and learned everything on his own. But Sotion reports that some people said he had been a pupil of Xenophanes. Sotion also reports that Ariston, in his account of Heraclitus, said that Heraclitus was cured of dropsy and died of another disease. Hippobotus gives the same account.

V. There is a book of his extant, which is about nature generally, and it is divided into three discourses; one on the Universe; one on Politics; and one on Theology. And he deposited this book in the temple of Diana, as some authors report, having written it intentionally in an obscure style, in order that only those who were able men might comprehend it, and that it might not be exposed to ridicule at the hands of the common people. Timon attacks this man also, saying:—

V. A book of his still survives, dealing with nature in general. It is divided into three discourses: one on the Universe, one on Politics, and one on Theology. Some authors report that he placed the book in the temple of Diana. They say he deliberately wrote it in an obscure style so that only capable people could understand it. He also wanted to keep ordinary people from ridiculing it. Timon attacks this man too, saying:

Theophrastus asserts, that it was out of melancholy that he left some of his works half finished, and wrote several, in completely different styles; and Antisthenes, in his Successions, adduces as a proof of his lofty spirit, the fact, that he yielded to his brother the title and privileges of royalty.¹²¹ And his book had so high a reputation, that a sect arose in consequence of it, who were called after his own name, Heracliteans.

Theophrastus says that melancholy led him to leave some of his works unfinished and to write several in completely different styles. In his Successions, Antisthenes points to his yielding the title and privileges of royalty to his brother as proof of his noble spirit.¹²¹ His book was so highly regarded that it gave rise to a sect named after him, the Heracliteans.

VI. The following may be set down in a general manner as his main principles: that everything is created from fire, and is dissolved into fire; that everything happens according to destiny, and that all existing things are harmonized, and made to agree together by opposite tendencies; and that all things are full of souls and dæmones. He also discussed all the passions which exist in the world, and used also to contend that the sun was of that precise magnitude of which he appears to be. One of his sayings too was, that no one, by whatever road he might travel, could ever possibly find out the boundaries of the soul, so deeply hidden are the principles which regulate it. He used also to call opinion the sacred disease; and to say that eye-sight was often deceived. Sometimes, in his writings, he expresses himself with great brilliancy and clearness; so that even the most stupid man may easily understand him, and receive an elevation of soul from him. And his conciseness, and the dignity of his style, are incomparable.

VI. His main principles can be summarized as follows: Everything is created from fire and dissolves into fire. Everything happens according to destiny. Opposing tendencies bring all existing things into harmony and agreement. All things are full of souls and dæmones. He also discussed all the passions that exist in the world. He maintained that the sun was exactly as large as it appears to be. He also said that no one, by any path, could ever find the boundaries of the soul. The principles that govern it are hidden too deeply. He called opinion the sacred disease and said that eyesight was often deceived. At times, his writing is remarkably brilliant and clear. Even the most stupid person can easily understand him and feel uplifted by him. His concise and dignified style is incomparable.

In particulars, his doctrines are of this kind. That fire is an element, and that it is by the changes of fire that all things exist; being engendered sometimes by rarity, some times by density. But he explains nothing clearly. He also says, that everything is produced by contrariety, and that everything flows on like a river; that the universe is finite, and that there is one world, and that that is produced from fire, and that the whole world is in its turn again consumed by fire at certain periods, and that all this happens according to fate. That of the contraries, that which leads to production is called war and contest, and that which leads to the conflagration is called harmony and peace; that change is the road leading upward, and the road leading downward; and that the whole world exists according to it.

His specific doctrines are as follows. Fire is an element, and all things exist through changes in fire. They are formed as fire becomes less dense or more dense. But he explains nothing clearly. He also says that everything arises from opposing forces, and that everything flows like a river. The universe is finite, and there is one world. This world comes from fire, and the whole world is in turn consumed by fire at set times. All this happens according to fate. Of the opposing forces, the one that leads to creation is called war and conflict. The one that leads to the world’s destruction by fire is called harmony and peace. Change is the road leading upward and the road leading downward. The whole world exists according to this change.

For that fire, when densified becomes liquid, and becoming concrete, becomes also water; again, that the water when concrete is turned to earth, and that this is the road down; again, that the earth itself becomes fused, from which water is produced, and from that everything else is produced; and then he refers almost everything to the evaporation which takes place from the sea; and this is the road which leads upwards. Also, that there are evaporations, both from earth and sea, some of which are bright and clear, and some are dark; and that the fire is increased by the dark ones, and the moisture by the others. But what the space which surrounds us is, he does not explain. He states, however, that there are vessels in it, turned with their hollow part towards us; in which all the bright evaporations are collected, and form flames, which are the stars; and that the brightest of these flames, and the hottest, is the light of the sun; for that all the other stars are farther off from the earth; and that on this account, they give less light and warmth; and that the moon is nearer the earth, but does not move through a pure space; the sun, on the other hand, is situated in a transparent space, and one free from all admixture, preserving a well proportioned distance from us, on which account it gives us more light and more heat. And that the sun and moon are eclipsed, when the before-mentioned vessels are turned upwards. And that the different phases of the moon take place every month, as its vessel keeps gradually turning round. Moreover, that day and night, and months and years, and rains and winds, and things of that kind, all exist according to, and are caused by, the different evaporations.

Fire becomes liquid when it is compressed, and when it solidifies, it becomes water. In turn, water solidifies and becomes earth. This is the downward path. Earth itself then melts, producing water, and everything else is produced from water. He attributes almost everything to evaporation from the sea. This is the upward path. He also says that vapors rise from both earth and sea. Some are bright and clear, while others are dark. The dark vapors increase the fire, and the bright ones increase the moisture. He does not explain what the space around us is. He does say, however, that vessels in this space have their hollow sides turned toward us. All the bright vapors collect in these vessels and form flames, which are the stars. The brightest and hottest of these flames is the light of the sun. All the other stars are farther from earth, so they give less light and warmth. The moon is nearer the earth, but it does not move through a pure space. The sun, on the other hand, is in a transparent space, free from all admixture. It remains at a well-proportioned distance from us, which is why it gives us more light and heat. The sun and moon are eclipsed when the vessels mentioned above turn upward. The moon's different phases occur each month as its vessel gradually turns around. Day and night, months and years, rain, wind, and similar things all occur according to the different vapors and are caused by them.

For that the bright evaporation catching fire in the circle of the sun causes day, and the predominance of the opposite one causes night; and again, from the bright one the heat is increased so as to produce summer, and from the dark one the cold gains strength and produces winter; and he also explains the causes of the other phenomena in a corresponding manner.

He says that day begins when the bright vapor catches fire in the circle of the sun. Night comes when the opposite vapor dominates. The bright vapor also increases the heat, producing summer. The dark vapor strengthens the cold, producing winter. He explains the causes of other phenomena in the same way.

But with respect to the earth, he does not explain at all of what character it is, nor does he do so in the case of the vessels; and these were his main doctrines.

But he does not explain what the earth or the vessels are like. These were his main doctrines.

VII. Now, what his opinion about Socrates was, and what expressions he used when he met with a treatise of his which Euripides brought him, according to the story told by Ariston, we have detailed in our account of Socrates. Seleucus, the grammarian, however, says that a man of the name of Croton, in his Diver, relates that it was a person of the name of Crates who first brought this book into Greece; and that he said that he wanted some Delian diver who would not be drowned in it. And the book is described under several titles; some calling it the Muses, some a treatise on Nature; but Diodotus calls it—

VII. In our account of Socrates, we described his opinion of Socrates and what he said when Euripides brought him a treatise by Socrates. This was according to the story told by Ariston. However, Seleucus the grammarian gives a different account. He says that Croton, in his Diver, relates that a man named Crates first brought the book into Greece. Crates said that he needed a Delian diver who would not drown in it. The book has several titles. Some call it the Muses, and others call it a treatise on Nature. But Diodotus calls it:

Some call it a science of morals, the arrangement of the changes¹²² of unity and of everything.

Some call it the science of morals, the ordering of changes¹²² in unity and in everything.

VIII. They say that when he was asked why he preserved silence, he said, “That you may talk.”

VIII. They say that when he was asked why he stayed silent, he replied, “So that you can talk.”

IX. Darius was very desirous to enjoy his conversation; and wrote thus to him:—

IX. Darius was very eager to talk with him and wrote to him as follows:

KING DARIUS, THE SON OF HYSTASPES, ADDRESSES HERACLITUS OF EPHESUS, THE WISE MAN, GREETING HIM.

KING DARIUS, SON OF HYSTASPES, SENDS GREETINGS TO HERACLITUS OF EPHESUS, THE WISE MAN.

“You have written a book on Natural Philosophy, difficult to understand and difficult to explain. Accordingly, if in some parts it is explained literally, it seems to disclose a very important theory concerning the universal world, and all that is contained in it, as they are placed in a state of most divine motion. But commonly, the mind is kept in suspense, so that those who have studied your work the most, are not able precisely to disentangle the exact meaning of your expressions. Therefore, king Darius, the son of Hystaspes wishes to enjoy the benefit of hearing you discourse, and of receiving some Grecian instruction. Come, therefore, quickly to my sight, and to my royal palace; for the Greeks, in general, do not accord to wise men the distinction which they deserve, and disregard the admirable expositions delivered by them, which are, however, worthy of being seriously listened to and studied; but with me you shall have every kind of distinction and honour, and you shall enjoy every day honourable and worthy conversation, and your pupils’ life shall become virtuous, in accordance with your precepts.”

“You have written a book on Natural Philosophy that is difficult to understand and explain. If some passages are interpreted literally, they seem to reveal a very important theory about the whole universe and everything in it, all in a state of the most divine motion. But generally, the meaning remains uncertain. Even those who have studied your work most closely cannot determine exactly what your words mean. Therefore, I, king Darius, son of Hystaspes, wish to hear you speak and receive some Greek instruction. Come quickly to see me at my royal palace. Greeks generally do not give wise men the recognition they deserve. They disregard their admirable teachings, although these deserve serious attention and study. With me, however, you will receive every kind of recognition and honor. Every day, you will enjoy honorable and worthwhile conversation. And your pupils’ lives will become virtuous, in accordance with your teachings.”

“All the men that exist in the world, are far removed from truth and just dealings; but they are full of evil foolishness, which leads them to insatiable covetousness and vain-glorious ambition. I, however, forgetting all their worthlessness, and shunning satiety, and who wish to avoid all envy on the part of my countrymen, and all appearance of arrogance, will never come to Persia, since I am quite contented with a little, and live as best suits my own inclination.”

“All people in the world are far removed from truth and fair dealing. They are full of wicked folly, which leads them to endless greed and a vain desire for glory. I, however, put aside their worthlessness and avoid excess. I also wish to avoid arousing envy among my countrymen or appearing arrogant. I will never come to Persia, since I am content with little and live as I please.”

X. This was the way in which the man behaved even to the king. And Demetrius, in his treatise on People of the same Name, says that he also despised the Athenians, among whom he had a very high reputation. And that though he was himself despised by the Ephesians, he nevertheless preferred his own home. Demetrius Phalereus also mentions him in his Defence of Socrates.

X. This is how the man behaved even toward the king. In his treatise on People of the same Name, Demetrius says that he also looked down on the Athenians, even though they held him in high regard. Though the Ephesians looked down on him, he still preferred his own home. Demetrius Phalereus also mentions him in his Defence of Socrates.

XI. There were many people who undertook to interpret his book. For Antisthenes and Heraclides, Ponticus, and Cleanthes, and Sphærus the Stoic; and besides them Pausanias, who was surnamed Heraclitistes, and Nicomedes, and Dionysius, all did so. And of the grammarians, Diodotus undertook the same task; and he says that the subject of the book is not natural philosophy, but politics; and that all that is said in it about natural philosophy, is only by way of illustration. And Hieronymus tells us, that a man of the name of Scythinus, an iambic poet, attempted to render the book into verse.

XI. Many people tried to interpret his book. They included Antisthenes, Heraclides Ponticus, Cleanthes, and Sphærus the Stoic. Pausanias, who was known as Heraclitistes, Nicomedes, and Dionysius also interpreted it. The grammarian Diodotus undertook the same task. He says the book is about politics, not natural philosophy. According to him, everything the book says about natural philosophy serves only as an illustration. Hieronymus tells us that Scythinus, an iambic poet, tried to put the book into verse.

XII. There are many epigrams extant which were written upon him, and this is one of them:—

XII. Many epigrams written about him still survive. Here is one of them:

And there is another expressed thus:—

And another is expressed as follows:

XIII. There were five people of the name of Heraclitus. The first was this philosopher of ours. The second a lyric poet, who wrote a panegyrical hymn on the Twelve Gods. The third was an Elegiac poet, of Halicarnassus; on whom Callimachus wrote the following epigram:—

XIII. There were five people named Heraclitus. The first was the philosopher we have been discussing. The second was a lyric poet who wrote a hymn praising the Twelve Gods. The third was an elegiac poet from Halicarnassus. Callimachus wrote the following epigram about him:

The fourth was a Lesbian, who wrote a history of Macedonia. The fifth was a man who blended jest with earnest; and who, having been a harp-player, abandoned that profession for a serio-comic style of writing.

The fourth was from Lesbos and wrote a history of Macedonia. The fifth blended humor with serious thought. He had been a harp player, but gave up that profession to write in a serious and comic style.