Attic Red Figure Vase c. 480 BCE, depicting Athena, in Antikensammlungen, Munich, Germany
The Poetry of Heraclitus
Part Two – Some Notes on Physis and Forgetfulness in Fragment B1

τοῦ δὲ λόγου τοῦδ᾽ ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον· γινομένων γὰρ πάντων κατὰ τὸν λόγον τόνδε ἀπείροισιν ἐοίκασι, πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων, ὁκοίων ἐγὼ διηγεῦμαι κατὰ φύσιν διαιρέων ἕκαστον καὶ φράζων ὅκως ἔχει· τοὺς δὲ ἄλλους ἀνθρώπους λανθάνει ὁκόσα ἐγερθέντες ποιοῦσιν, ὅκωσπερ ὁκόσα εὕδοντες ἐπιλανθάνονται


My translation of the fragment is:

Although this naming and expression [which I explain] exists, human beings tend to ignore it, both before and after they have become aware of it. Yet even though, regarding such naming and expression, I have revealed details of how Physis has been cleaved asunder, some human beings are inexperienced concerning it, fumbling about with words and deeds, just as other human beings, be they interested or just forgetful, are unaware of what they have done.


1. For the first part – τοῦ δὲ λόγου τοῦδ᾽ ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον – refer to Part One – Some Notes on λόγος in Fragment B1

2. I take the sense of διαιρέων here somewhat poetically to suggest not the ordinary ‘divide’ but the more expressive ‘cleave’, with it being undivided Physis that is cleaved into parts by “such naming and expression” as Heraclitus has revealed. That is, Heraclitus is not saying that he has described or expressed each thing ‘in accordance with its true nature’ (or divided things correctly, or something of the kind) but rather that the process of naming and categorization is or has divided Physis, obscuring the true nature of Being and beings, and it is this process, this obscuring, or concealment. of Physis – of cleaving it into separate parts or each thing, ‘each’ contrasted with a generality [1] – that he has revealed and is mentioning here, as he mentioned it in fragment 123:

Φύσις κρύπτεσθαι φιλεῖ

Concealment accompanies Physis [2]

Which is why I have transliterated Φύσις as referring to a general philosophical principle of the philosophy of Heraclitus, or at least of what, of that philosophy or weltanschauung, we can adduce from the textual fragments we possess.

3. In respect of πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων, the Homeric usage [3] is, for me, interesting as it implies a proverbial kind of saying rather than just ‘words’ and ‘deeds’:

Τηλέμαχ᾽, οὐδ᾽ ὄπιθεν κακὸς ἔσσεαι οὐδ᾽ ἀνοήμων,
εἰ δή τοι σοῦ πατρὸς ἐνέστακται μένος ἠύ,
οἷος κεῖνος ἔην τελέσαι ἔργον τε ἔπος τε:

Telemachus – you will not be unlucky nor lacking in resolution
If you hereafter instill into yourself the determination of your father
Whose nature was to accomplish those deeds he said he would.

Furthermore, I take the sense here of πειρώμενοι poetically to suggest a “fumbling about” – as the inexperienced often fumble about and experiment until, often by trial and error, they have gained sufficient experience to understand and know what they are doing and what is involved, which rather reminds one of a saying of Pindar [4]:

γλυκὺ δὲ πόλεμος ἀπείροισιν, ἐμπείρων δέ τις
ταρβεῖ προσιόντα νιν καρδίᾳ περισσῶ

4. Given that, as mentioned in Part One, there is poetry in Heraclitus, I am inclined to avoid the literal, and usual, understanding of ἐγερθέντες and εὕδοντες, particularly given the foregoing πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων which renders such a literal understanding not only out of context and disjointed but decidedly odd. Human beings forgetting things when they sleep? If, however, and for example, ἐγείρω here poetically suggests alertness, an interest or excitement – as ἤγειρεν in the Agamemnon suggests an alertness and excitement, an interest in what has occurred, and thence the kindling of a pyre [5] – then there is, as often in Heraclitus, a flowing eloquence and that lack of discordance one might expect of an aphorism remembered and recorded long after the demise of its author.

David Myatt
February 2013


[1] As in Homer et al, for example Iliad, Book VII, 215 –

Τρῶας δὲ τρόμος αἰνὸς ὑπήλυθε γυῖα ἕκαστον

But over the Trojans, a strange fear, to shake the limbs of each one there

[2] qv. my Physis, Nature, Concealment, and Natural Change [Notes on Heraclitus fragment 123], e-text 2010

[3] Odyssey, Book II, 272

[4] Fragment 110

[5] Aeschylus, Agamemnon, 296-299

σθένουσα λαμπὰς δ᾽ οὐδέπω μαυρουμένη,
ὑπερθοροῦσα πεδίον Ἀσωποῦ, δίκην
φαιδρᾶς σελήνης, πρὸς Κιθαιρῶνος λέπας
ἤγειρεν ἄλλην ἐκδοχὴν πομποῦ πυρός.

The torch, vigorous and far from extinguished,
Bounded over the Asopian plain
To the rocks of Cithaeron as bright as the moon
So that the one waiting there to begin that fire, jumped up

Note that here the watchman is not awakened from sleep.