Clement compares this with Eccles. vi. 35. 7. If you do not hope, you will not find that which is not hoped for; since it is difficult to discover and impossible to attain. Clement compares this with Isaias vii. 9. With Gomperz’s punctuation: ‘Unless you expect the unexpected, you will not find truth; for, &c.’ 8. Seekers for gold dig much earth, and find little gold. 9. Controversy. 10. Nature loves to hide. ‘So we worship the creator of nature, because the knowledge of him is difficult.’ 11. The Lord [whose is the oracle] at Delphi neither speaks nor conceals, but gives a sign. 12. And the Sibyl with raving mouth, uttering words solemn, unadorned, and unsweetened, reaches with her voice a thousand years because of the god in her. Quoted by Plutarch to show that allurements of sense are out of place in the holy responses of the god. Both this fragment and the preceding seem originally to have referred to the nature of Herakleitos’s teaching; it is obscure, and yet divine. 13. What can be seen, heard, and learned, this I prize. Hippolytos contrasts this with Fr. 47, and in this connection the translation of Schuster, ‘Am I to prize these (invisible) things above what can be seen, heard, learned?’ seems the more natural. 14. (For this is characteristic of the present age, when, inasmuch as all lands and seas may be crossed by man, it would no longer be fitting to depend on the witness of poets and mythographers, as our ancestors generally did), ‘bringing forth untrustworthy witnesses to confirm disputed points,’ in the words of Herakleitos. 15. Eyes are more exact witnesses than ears. Cf. Bernays, _Rhein. Mus._ ix. 261 sqq. 16. Much learning does not teach one to have understanding; else it would have taught Hesiod, and Pythagoras, and again Xenophanes, and Hekataios. 17. Pythagoras, son of Mnesarchos, prosecuted investigations more than any other man, and [selecting these treatises] he made a wisdom of his own—much learning and bad art. 18. No one of all whose discourses I have heard has arrived at this result: the recognition that wisdom is apart from all other things. V. Teichmüller, i. 109 ff. on the idea of _katharsis_ in Herakleitos. 19. Wisdom is one thing: [to understand the intelligence by which all things are steered through all things]; it is willing and it is unwilling to be called by the name Zeus. The first two clauses follow Fr. 16 in Diog. Laer.; the idea in parenthesis often appears in Stoic writers. 20. This order, the same for all things, no one of gods or men has made, but it always was, and is, and ever shall be, an ever-living fire, kindling according to fixed measure, and extinguished according to fixed measure. Zeller, i. 645 n. 1, discusses the various interpretations, and prefers to translate the first phrase ‘This world, the same for all,’ _i.e._ including gods and men.