Part 15

127. Clem. Al. Protrept. 2, p. 30. MSS. ἐποιοῦντο, corr. Lobeck: MSS. εἴργασται, corr. Schleierm. Clem. Al. ὅτεῳ, Plutarch, de Isid. 28, p. 362 A ὅτε οὖν ... ληραίνουσιν.

128. Iamblich. de Myst. v. 15. The Greek text cannot be restored.

129. Iamblich. de Myst. i. 11.

130. Greg. Naz. Or. xxv. (xxiii.) 15, p. 466, ed. Par. 1778 πηλῷ πηλὸν καθαιρόντων. Elias Cretensis on the Gregory passage (cod. Vat. Pii II. 6, fol. 90 r) gives first thirteen words (Byw. 130). Cf. Apollonius, Ep. 27. Byw. 126, the last sentence, from Origen, c. Cels. i. 5, p. 6 (quoting Celsus); and in part vii. 62, p. 384, Clem. Al. Prot. 4, p. 44. The whole passage, lacking the last eight words, is published by Neumann, Hermes xv. 1880, p. 605 (cf. also xvi. 159), from fol. 83 a of a MS. entitled Χρησμοὶ θεῶν (containing also works ascribed to Justin Martyr) formerly in the Strassburg library.

This same MS. gives the following fragment, the last clauses of which Neumann joins to the passage as given in the text: δαιμόνων ἀγάλμασιν εὔχονται οὐκ ἀκούουσιν, ὥσπερ ἀκούοιεν, οὐκ ἀποδιδοῦσιν, ὥσπερ οὐκ ἀπαιτοῖεν.

130a. Given by Neumann from the Strassburg MS. just referred to. The saying is attributed to Xenophanes by Aristotle, Rhet. 23; 1400 b 5 and Plutarch, v. infra, p. 78.

131. Diog. Laer. ix. 7.

132. Diog. Laer. ix. 7. Cf. Floril. Monac. 195, p. 282.

133. Apollonius, Ep. 18.

134. Floril. Monac. 199, p. 283. Cf. Philo, ap. Ioan. Dam. S. P. 693 E, fr. p. 652 Mang. Stob. Flor. iv. 88 credits it to Bion; Maxim. Conf. Serm. 34, p. 624 Combef.

135. Floril. Monac. 200, p. 283.

136. Maximus Conf. Serm. 8, p. 557.

137. Maximus Conf. Serm. 46, p. 646.

138. Schol. ad Eurip. Hek. 184, i. p. 254 Dind.

TRANSLATION.

1. Not on my authority, but on that of truth, it is wise for you to accept the fact that all things are one.

Hippolytos quotes this with Fragment 45, to show that Herakleitos taught the underlying unity of all things. On the word λόγος (meaning both discourse and the truth the discourse contains), v. Zeller, i. 630, n. 1.

2. This truth, though it always exists, men do not understand, as well before they hear it as when they hear it for the first time. For although all things happen in accordance with this truth, men seem unskilled indeed when they make trial of words and matters such as I am setting forth, in my effort to discriminate each thing according to its nature, and to tell what its state is. But other men fail to notice what they do when awake, in the same manner that they forget what they do when asleep.

Hippolytos quotes this passage with reference to a universal all-pervading reason.

3. Those who hear without the power to understand are like deaf men; the proverb holds true of them—‘Present, they are absent.’

Quoted by Clement in illustration of Ev. Luc. xiv. 35.

4. Eyes and ears are bad witnesses for men, since their souls lack understanding.

Sextus Emp. interprets this as meaning ‘rude souls trust the irrational senses.’ Cf. Zeller, i. 716, n. 5.

5. Most men do not understand such things as they are wont to meet with; nor by learning do they come to know them, though they think they do.

6. They know not how to listen, nor how to speak.

Clement compares this with Eccles. vi. 35.

7. If you do not hope, you will not find that which is not hoped for; since it is difficult to discover and impossible to attain.

Clement compares this with Isaias vii. 9. With Gomperz’s punctuation: ‘Unless you expect the unexpected, you will not find truth; for, &c.’