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

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.

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.

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.

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:

A well compacted helm to lead a man
Straight through the path of life.

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

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

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

King Darius, the son of Hystaspes, Addresses Heraclitus of Ephesus, the Wise Man, Greeting Him.

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 honor, and you shall enjoy every day honorable and worthy conversation, and your pupils’ life shall become virtuous, in accordance with your precepts.

Heraclitus, of Ephesus, to King Darius, the Son of Hystaspes, Greeting

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 vainglorious 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.

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 Defense of Socrates.

There were many people who undertook to interpret his book. For Antisthenes and Heraclides, Ponticus, and Cleanthes, and Sphaerus 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.

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

I who lie here am Heraclitus, spare me
Ye rude unlettered men: ’Twas not for you
That I did labor, but for wiser people.
One man may be to me a countless host,
And an unnumbered multitude be no one;
And this I still say in the shades below.

And there is another expressed thus:

Be not too hasty, skimming o’er the book
Of Heraclitus; ’tis a difficult road,
For mist is there, and darkness hard to pierce.
But if you have a guide who knows his system,
Then