"[W]hile to man some things are evil and some things are good, all things are good to God (fr.61). ...[B]y God ...Herakleitos meant fire. He also calls it the "one wise," and perhaps said... it "knows all things." ...[H]e meant to say ...in it the opposition and relativity which are universal in the world disappear. ...[T]o this ...frs. 96, 97, and 98 refer."

"Herakleitos speaks of "wisdom" or the "wise" in two senses. ...[H]e said wisdom was "something apart from everything else" (fr. 18), meaning ...the perception of the unity of the many ...[H]e also applies the term to that unity... regarded as the "thought that directs the course of all things." This is synonymous with the pure fire which is not differentiated into two parts, one taking the upward and the other the downward path. That alone has wisdom; the partial things we see have not. We ourselves are only wise in so far as we are fiery (fr. 74)."

"With... reservations, Herakleitos was prepared to call the one Wisdom by the name of Zeus. Such... appears to be the meaning of fr. 65. It is not... to be pictured in the form of a man. In saying this, Herakleitos would only have been repeating... Anaximander and Xenophanes. He agrees further with Xenophanes in holding that this "god"... is one; but his polemic against popular religion was directed... against the rites and ceremonies... [rather] than their mere mythological outgrowth."

"He gives a list (fr. 124) of some of the most characteristic religious figures of his time, and... threatened them with the wrath to come."

"He comments upon the absurdity of praying to images (fr. 126), and... that blood-guiltiness can be washed out by the shedding of blood (fr. 130)."

"He seems also to have said that it was absurd to celebrate the worship of Dionysos by cheerful and licentious ceremonies, while was propitiated by gloomy rites (fr. 127). According to the mystic doctrine itself, the two were really one; and the one Wisdom ought to be worshipped in its integrity."

"The few fragments which deal with theology and religion hardly suggest to us that Herakleitos was in sympathy with the religious revival of the time, and yet we have been asked to consider his system "in the light of the idea of the mysteries.""

"The moral teaching of Herakleitos has sometimes been regarded as an anticipation of the "commonsense" theory of Ethics."

"The "common" upon which Herakleitos insists is... very different from common sense, for which... he had the greatest... contempt (fr. 111). It is... his strongest objection to "the many," that they live each in his own world (fr. 95), as if they had a private wisdom of their own (fr. 92); and public opinion is therefore... opposite of "the common.""

"The Ethics of Herakleitos are to be regarded as a corollary of his anthropological and cosmological views. Their chief requirement... keep our souls dry, and thus assimilate them to the one Wisdom... fire. That is what is... "common," and the greatest fault is to act like men asleep (fr. 94)... by letting our souls grow moist, to cut ourselves off from the fire in the world."

"The wise man would not try to secure good without its correlative evil. He would not seek for rest without exertion, nor expect to enjoy contentment without first suffering discontent. He would not complain that he had to take the bad with the good, but would consistently look at things as a whole."

"Herakleitos prepared the way for the Stoic world-state by comparing "the common" to the laws of a city. And these are... more than a type of the divine law: they are imperfect embodiments of it. They cannot... exhaust it altogether; for in all human affairs there is an element of relativity (fr. 91). "Man is a baby compared to God" (fr. 97). Such as they are, however, the city must fight for them as for its walls; and, if it has the good fortune to possess a citizen with a dry soul, he is worth ten thousand (fr. 113); for in him alone is "the common" embodied."

"[N]either fire nor water can prevail completely... The whole process depends... on the fact that Surfeit is... Want... [i.e.,] an advance of fire increases the moist exhalation, while an advance of water deprives the fire of the power to cause evaporation. The conflagration... would destroy the opposite tension on which the rise of a new world depends, and... motion would become impossible."

"τὰ ὄντα ἰέναι τε πάντα καὶ μένειν οὐδέν"

"πάντα χωρεῖ καὶ οὐδὲν μένει"

"δὶς ἐς τὸν αὐτὸν ποταμὸν οὐκ ἂν ἐμβαίης."

"χαλεπώτερον ἡδονῇ μάχεσθαι ἢ θυμῷ"

"τὴν μεταβολὴν ὁδὸν ἄνω κάτω, τόν τε κόσμον γίνεσθαι κατ' αὐτήν."

"αἰὼν παῖς ἐστι παίζων, πεσσεύων· παιδὸς ἡ βασιληίη."

"# The Cosmos is child's play: a child playing chess as King."

"#* Using English idioms to parallel the original's wordplay."

"# History is a child building a sand-castle by the sea, and that child is the whole majesty of man’s power in the world."

"#* A very free translation, as quoted in Contemporary Literature in Translation (1976), p. 21"

"# A lifetime is a child playing, playing checkers; the kingdom belongs to a child."

"#* As quoted in The Beginning of All Wisdom: Timeless Advice from the Ancient Greeks (2003) by Steven Stavropoulos, p. 95"

"# Time is a game played beautifully by children."

"#* A free translation, as quoted in Fragments (2001) translated by Brooks Haxton"

"# Lifetime is a child at play, moving pieces in a game. Kingship belongs to the child."

"#* As quoted in The Art and Thought of Heraclitus (1979) translated by Charles H. Kahn"

"χρὴ γὰρ εὖ μάλα πολλῶν ἴστορας φιλοσόφους ἄνδρας εἶναι"

"Πόλεμος πάντων μὲν πατήρ ἐστι πάντων δὲ βασιλεύς, καὶ τοὺς μὲν θεοὺς ἔδειξε τοὺς δὲ ἀνθρώπους, τοὺς μὲν δούλους ἐποίησε τοὺς δὲ ἐλευθέρους."

"# War is the father and king of all: some he has made gods, and some men; some slaves and some free."

"# War is the father and king of all, and has produced some as gods and some as men, and has made some slaves and some free. (G. T. W. Patrick, 1889)"

"#* Hippolytus, Ref. haer. ix. 9 (Fragment 53). Context: "And that the father of all created things is created and uncreated, the made and the maker, we hear him (Heraclitus) saying, 'War is the father and king of all,' etc.""

"#* Plutarch, de Iside 48, p. 370. Context, see frag. 43."

"#* Proclus in Tim. 54 A (comp. 24 B)."

"#* Compare Chrysippus from Philodem. P. eusebeias, vii. p. 81, Gomperz."

"#* Lucianus, Quomodo hist. conscrib. 2; Idem, Icaromen 8."

"# See also: πόλεμος πάντων μὲν πατήρ ἐστι, πάντων δὲ βασιλεύς"

"# Martin Heidegger, Parmenides (1942–1943)"

"Τίς γὰρ αὐτῶν νόος ἢ φρήν; [δήμων] ἀοιδοῖσι ἕπονται καὶ διδασκάλῳ χρέωνται ὁμίλῳ, οὐκ εἰδότες ὅτι πολλοὶ κακοὶ ὀλίγοι δὲ ἀγαθοί. αἱρεῦνται γὰρ ἓν ἀντία πάντων οἱ ἄριστοι, κλέος ἀέναον θνητῶν, οἱ δὲ πολλοὶ κεκόρηνται ὅκωσπερ κτήνεα."

"# The best people renounce all for one goal, the eternal fame of mortals; but most people stuff themselves like cattle."

"# For what sense or understanding have they? They follow minstrels and take the multitude for a teacher, not knowing that many are bad and few good. For the best men choose one thing above all – immortal glory among mortals; but the masses stuff themselves like cattle. (G.T.W. Patrick, 1889)"

"#: "The passage is restored as above by Bernays (Heraclitea i. p. 34), and Bywater (p. 43), from the following sources:"

"#:* Clement of Alex. Strom. v. 9, p. 682."

"#:* Proclus in Alcib. p. 255 Creuzer, = 525 ed. Cous. ii."

"#:* Clement of Alex. Strom. iv. 7, p. 586.""

"Ten thousand do not turn the scale against a single man of worth."