really to say they pass away, any more than it would be to say that a man ceases to be, if we said that he turned from boy to man and then from man to boy again.[1] It is surely clear that this is a reference to the parallel between the generation and the Great Year, and, if so, the ordinary interpretation of the passage must be wrong. It is not, indeed, quite consistent with the theory to suppose that a "measure" of Fire could preserve its identity throughout the whole of its upward and downward path; but that is exactly the inconsistency we have felt bound to recognise with regard to the continuance of individual souls. Now, it will be noted that, while 18,000 is half 36,000, 10,800 is 360 x 30, which would make each generation a day in the Great Year, and this is in favour of the higher number.[2]
78.Did Herakleitos teach a general conflagration? Most writers ascribe to Herakleitos the doctrine of a periodical conflagration or ἐκπύρωσις, to use the Stoic term.[3] That this is inconsistent with his general view is obvious, and is indeed admitted by Zeller, who adds to his paraphrase of the statement of Plato quoted above (p.144) the words: "Herakleitos did not intend to retract this principle in the doctrine of a periodic change in the constitution of the world; if the two doctrines are not compatible, it is a contradiction which he has not observed." Now, it is quite likely that there were contradictions in the discourse of Herakleitos, but it is very unlikely that there was this particular contradiction. In the first place, it is inconsistent with the central idea of his system, the thought that pos-
- ↑ Arist. De caelo, A, 10. 279 b 14, οἱ δ' ἐναλλὰξ ὁτὲ μὲν οὕτως ὁτὲ δὲ ἄλλως ἔχειν φθειρόμενον, . . . ὥσπερ Ἐμπεδοκλῆς ὁ Ἀκραγαντῖνος καὶ Ἡράκλειτος ὁ Ἐφέσιος Aristotle points out that this really amounts only to saying that it is eternal and changes its form, ὥσπερ εἴ τις ἐκ παιδὸς ἄνδρα γιγνόμενον καὶ ἐξ ἀνδρὸς παῖδα ὁτὲ μὲν φθείρεσθαι ὁτὲ δ' εἶναι οἴοιτο. (280 a 14). The point of the reference to Empedokles will appear from De Gen. Corr. B, 6. 334 a 1 sqq. What Aristotle finds fault with in both theories is that they do not regard the substance of the heavens as something outside the upward and downward motion of the elements.
- ↑ Cf. Tannery, Science hellène, p. 168. Diels, accordingly, now reads μυρίων ὀκτακοσίων in Aetios (Vors. 12 A 13).
- ↑ Schleiermacher and Lassalle are notable exceptions. Zeller, Diels, and Gomperz are all positive that Herakleitos believed in the ἐκπύρωσις.
