73. In studying this alternate advance of fire and water, it will be convenient to start with the microcosm. We have more definite information about the two exhalations in man than about the analogous processes in the world at large, and it would seem that Herakleitos himself explained the world by man rather than man by the world. In a well-known passage, Aristotle implies that soul is identical with the dry exhalation,[385] and this is fully confirmed by the fragments. Man is made up of three things, fire, water, and earth. But, just as in the macrocosm fire is identified with the one wisdom, so in the microcosm the fire alone is conscious. When it has left the body, the remainder, the mere earth and water, is altogether worthless (fr. 85). Of course, the fire which animates man is subject to the “upward and downward path,” just as much as the fire of the world. The Περὶ διαίτης has preserved the obviously Herakleitean sentence: “All things are passing, both human and divine, upwards and downwards by exchanges.”[386] We are just as much in perpetual flux as anything else in the world. We are and are not the same for two consecutive instants (fr. 81). The fire in us is perpetually becoming water, and the water earth; but, as the opposite process goes on simultaneously, we appear to remain the same.[387] Footnote 385: Arist. _de An._ Α, 2. 405 a 25 (R. P. 38). Diels attributes to Herakleitos himself the words καὶ ψυχαὶ δὲ ἀπὸ τῶν ὑγρῶν ἀναθυμιῶνται, which are found in Areios Didymos after fr. 42. I can hardly believe, however, that the _word_ ἀναθυμίασις is Herakleitean. He seems rather to have called the two exhalations καπνός and ἀήρ (cf. fr. 37). Footnote 386: Περὶ διαίτης, i. 5, χωρεῖ δὲ πάντα καὶ θεῖα καὶ ἀνθρώπινα ἄνω καὶ κάτω ἀμειβόμενα. Footnote 387: We seem to have a clear reference to this in Epicharmos, fr. 2, Diels (170 b, Kaibel): “Look now at men too. One grows and another passes away, and all are in change always. What changes in its substance (κατὰ φύσιν) and never abides in the same spot, will already be something different from what has passed away. So thou and I were different yesterday, and are now quite other people, and again we shall become others and never the same again, and so on in the same way.” This is put into the mouth of a debtor who does not wish to pay. See Bernays on the αὐξανόμενος λόγος (_Ges. Abh._ i. pp. 109 sqq.). [Sidenote: (_a_) Sleeping and waking.] 74. This, however, is not all. Man is subject to a certain oscillation in his “measures” of fire and water, and this gives rise to the alternations of sleeping and waking, life and death. The _locus classicus_ on this subject is a passage of Sextus Empiricus, which reproduces the account of the Herakleitean psychology given by Ainesidemos (Skeptic, _c._ 80-50 B.C.).[388] It is as follows (R. P. 41):—