The Lives and Opinions of Eminent Philosophers, Diogenes Laërtius [the gingerbread man read aloud TXT] 📗

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 go good in this way, he died, having lived seventy years; and we have written an epigram upon him which runs thus:

I’ve often wondered much at Heraclitus,
That he should chose to live so miserably,
And die by such a miserable fate.
For fell disease did master all his body,
With water quenching all the light of his eyes,
And bringing darkness o’er his mind and body.

But Hermippus states that what he asked the physicians was this: whether anyone 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 marketplace. 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.

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 everything, 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.

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:

Among them came that cuckoo Heraclitus
The enigmatical obscure reviler
Of all the common people.

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.

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 daemons. 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 eyesight 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.

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.

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