[29] On Xenophanes see Gomperz, i pp. 155-164; Adam, pp. 198-211. [30] ‘Eyes and ears are bad witnesses to men, unless their souls have wit’ Heracl. _Fr._ 4 (Bywater), 107 (Diels). [31] ‘Much learning does not teach sense, else it had taught Hesiod and Pythagoras, Xenophanes and Hecataeus’ _Fr._ 16 B, 40 D. [32] ‘The Word is common, yet most men live as if they owned a private understanding’ _Fr._ 92 B, 2 D. [33] ‘All things move and nothing remains’ Plato _Crat._ 402 A. [34] ‘Listening not to me but to the Word it is reasonable to confess that all things are one’ _Fr._ 1 B, 50 D. [35] ‘All things change with fire and fire with all things, as gold with goods and goods with gold’ _Fr._ 22 B, 90 D; ‘neither God nor man created this World-order (κόσμος), which is the same for all beings: but it has been and shall be an ever-living fire’ _Fr._ 20 B, 30 D. [36] ‘The fire shall one day come, judge all things and condemn them’ _Fr._ 26 B, 66 D. [37] ‘Whilst we live, our souls are dead and buried in us; but when we die, our souls revive and live’ Sext. _Pyrrh. inst._, iii 230 (_Fr._ 78 B, 88 D). [38] ‘This Word is always existent’ _Fr._ 2 B, 1 D. [39] _ib._ [40] ‘There is but one wisdom, to understand the judgment by which all things are steered through all’ _Fr._ 19 B, 41 D. [41] ‘Men fail in comprehension before they have heard the Word and at first even after they have heard it.... Other men do not observe what they do when they are awake, just as they forget what they do when asleep’ _Fr._ 2 B, 1 D. [42] _Fr._ 91 B, 114 D. [43] Adam, pp. 217-222. [44] Gomperz, i p. 63. [45] See Gladisch, _Herakleitos und Zoroaster_; Ueberweg, _Grundriss_, p. 39; above, § 13. [45a] Gladisch traces this dualism in Heraclitus under the names of Zeus and Hades (see his p. 26, note 39). [45b] Clem. _Strom._ i 14; Suidas, s. v. Herakleitos. (Gladisch, pp. 65, 75). [46] _Agam._ 155-161, 167-171. [47] Gomperz, ii p. 13. [48] ‘Half professor and half journalist—this is the best formula that we can devise to characterise the sophist of the 5th century B.C.’ Gomperz, i p. 414. [49] See below, §§ 124, 130, and 131. [50] Gomperz, i p. 428. [51] Xen. _Mem._ ii 1, 21 to 34. [52] Gomperz, i p. 430. [53] See below, § 89. [54] Gomperz, i p. 433. [55] _ib._ p. 437. [56] Arist. _Phys._ viii 1; and see below, § 173. [56a] Xen. _Mem._ i 1, 18. [57] Plato, _Apol._ p. 32. [58] Plato, _Crito_, p. 44 sqq. [59] Gomperz, ii p. 48. [60] Cic. _Ac._ i 4, 15; _Tusc. disp._ v 4, 10. [61] Sen. _Ep._ 71, 7. [62] Xen. _Mem._ iii 7. [63] Xen. _Mem._ iv 6, 1; Epict. _Disc._ i 7, 11. [64] Xen. _Mem._ iv 5, 12; Arist. _Met._ xiii 4. [65] Xen. _Mem._ iv 7, 10. The Socratic μαντική must not be taken too seriously; it is only one of many tentative suggestions for explaining the process of reasoning, akin to our modern use of the term ‘genius’ in connexion with achievements in poetry and art.