[394]. Diog. ix. 9 (R. P. 39 b).
[395]. See Kleanthes, fr. 29, Pearson, ὠκεανὸς δ’ ἐστὶ <καὶ γῆ> ἧς τὴν ἀναθυμίασιν ἐπινέμεται (ὁ ἥλιος). Cf. Cic. N.D. iii. 37: “Quid enim? non eisdem vobis placet omnem ignem pastus indigere nec permanere ullo modo posse, nisi alitur: ali autem solem, lunam, reliqua astra aquis, alia dulcibus (from the earth), alia marinis? eamque causam Cleanthes adfert cur se sol referat nec longius progrediatur solstitiali orbi itemque brumali, ne longius discedat a cibo.”
[396]. For the Greek text of this passage, see below, p. 183, [n. 413]. Fredrichs allows that it is from the same source as that quoted above (p. [169]), and, as that comes from Περὶ διαίτης, i. 3, he denies the Herakleitean origin of this too. He has not taken account of the fact that it gives the Stoic doctrine, which raises a presumption in favour of that being Herakleitean. If I could agree with Fredrichs’ theory, I should still say that the present passage was a Herakleitean interpolation in the Physiker rather than that the other was an interpolation from the Physiker in the Herakleitean section. As it is, I find no difficulty in believing that both passages give the Herakleitean doctrine, though it becomes mixed up with other theories in the sequel. See p. 167, [n. 383].
[397]. Aet. ii. 32, 3, Ἡράκλειτος ἐκ μυρίων ὀκτακισχιλίων ἐνιαυτῶν ἡλιακῶν (τὸν μέγαν ἐνιαυτὸν εἶναι). Censorinus, de die nat. 11, Heraclitus et Linus, Xdccc.
[398]. See Introd. § XII. p. 25, [n. 39].
[399]. For the Stoic doctrine, cf. Nemesios, de nat. hom. 38 (R. P. 503). Mr. Adam allowed that no destruction of the world or conflagration marked the end of Plato’s year, but he declined to draw what seems to me the natural inference that the connexion between the two things belongs to a later age, and should not, therefore, be ascribed to Herakleitos in the absence of any evidence that he did so connect them. Nevertheless, his treatment of these questions in the second volume of his edition of the Republic, pp. 302 sqq., must form the basis of all further discussion on the subject. It has certainly helped me to put the view which he rejects (p. 303, n. 9) in what I hope will be found a more convincing form.
[400]. This is certainly the general sense of the parallelism between the periods of the ἀνθρώπειον and the θεῖον γεννητόν, however we may understand the details. See Adam, Republic, vol. ii. pp. 288 sqq.
[401]. Arist. de Caelo, Α, 10. 279 b 14, οἱ δ’ ἐναλλὰξ ὁτὲ μὲν οὕτως ὁτὲ δὲ ἄλλως ἔχειν φθειρόμενον, ... ὥσπερ Ἐμπεδοκλῆς ὀ Ἀκραγαντῖνος καὶ Ἡράκλειτος ὁ Ἐφέσιος. Aristotle points out that this really amounts only to saying that it is eternal and changes its form, ὥσπερ εἴ τις ἐκ παιδὸς ἄνδρα γιγνόμενον καὶ ἐξ ἀνδρὸς παῖδα ὁτὲ μὲν φθείρεσθαι, ὁτὲ δ’ εἶναι οἴοιτο (280 a 14). The point of the reference to Empedokles will appear from de Gen. Corr. Β, 6. 334 a 1 sqq. What Aristotle finds fault with in both theories is that they do not regard the substance of the heavens as something outside the upward and downward motion of the elements.
[402]. This is practically Lassalle’s view of the Great Year, except that he commits the anachronism of speaking of “atoms” of fire instead of “measures.”
[403]. Schleiermacher and Lassalle are notable exceptions. Zeller, Diels, and Gomperz are all positive that Herakleitos believed in the ἐκπύρωσις.