From the Beginning to Plato

FROM THE BEGINNING TO PLATO 111
mean money in the sense of property, but not coinage. There is, therefore, no way
that this fragment can be taken to imply material persistence.
63 Pace Wiggins [3.45], 16.
64 Quoted by Hippolytus [3.13], Refutation IX. 10 (see above n. 19). In Diogenes
Laertius [3.12] (Lives IX 9. 8–9) the road up and down is associated with two
directions of change through the elements in the cycle of natural change.
65 We think of a month as winter or summer depending on what activities we can
perform or how the land yields its fruit. Thus Heraclitus need not know of the
antipodes to identify summer and winter as observer-related; the first month of
summer for the arable farmer may still see the sheep in winter pastures for the hillfarming
shepherd.
66 Quoted by Hippolytus [3.13] Refutation IX. 9, in the same context.
67 Quoted or summarized by Hippolytus [3.13] Refutation IX. 10 (the same context).
The text is somewhat uncertain.
68 Aristotle Nicomachean Ethics 1176a5–8.
69 Columella On Agriculture VIII. 4.4.
70 Albert the Great On Vegetables VI. 2.14 (the saying is paraphrased in Latin).
71 B96, from Plutarch Quaestiones Conviviaes 669A, and other sources.
72 [Plutarch] Consolation to Apollonius 106E, who suggests that the implication is that
death is always present. The text is difficult to make sense of as it stands, and the word
for ‘inside’ may be corrupt.
73 Eusebius explaining B12; see n. 55.
74 See Nussbaum ([3.37], 158–62) on the notion of immortality without any material
continuity. For her the implied answer to B27 (see below) is ‘nothing’, but since no
significance for us depends upon material identity I do not see the need for this
conclusion. See also Hussey ([3.41], 526–7).
75 Clement Miscellanies IV. 144.3, who compares Heraclitus’ view with that
expressed by Socrates in the Phaedo.
76 Quoted to illustrate the meaning of the word bios by the Etymologicum Magnum
s.v. bios.
77 Aristotle Metaphysics 1005b23–6.
78 Sextus Empiricus [3.15] Outlines of Pyrrhonism I. 210–12.
79 Barnes ([3.23], 69–74)is, I think, alone among recent scholars in taking Heraclitus
to be seriously guilty of contradiction.
80 See above ‘The Logos’.
81 It is not clear what ‘it’ is. The context in Hippolytus, who quotes this after B50
mentioned above, implies that the two quotations are about the same thing. The
neuter (‘it differs’) in B51 suggests that the subject is not the logos or the cosmos
(both masculine), but other neuter subjects are available (the wise, B32; fire, B66;
ethos, B78; unnamed neuter subject, B84a). The bow and lyre can be seen to
belong together as attributes of the god Apollo, whose tendency to reveal and
conceal illustrates the tension of opposites inherent in language, B93 (see below).
82 Hippolytus [3.13] Refutation IX. 9; the link with the mention of harmony in B51 is
made by Hippolytus who had just repeated the second part of B51.
83 Compare also B8 (reported by Aristotle Nicomachean Ethics 1155b4): ‘Heraclitus
says that opposition is convenient and that the finest harmony derives from things
that differ.’
84 Clement Miscellanies II. 2.4.2.