61. (God, ordering things as they ought to be, perfects all things in the harmony of the whole, as Herakleitos says that) for god all things are fair and good and just, but men suppose that some are unjust and others just. Cf. Hippocr. de Diaeta (Bernays, Herakl. 22; RP 37 c) Accordingly the arrangements (laws) which men have made are never constant, either when they are right, or when they are not right; but the arrangements the gods have made are always right, both those which are right and those which are not right; so great is the difference between them. 62. Men should know that war is general and that justice is strife; all things arise and [pass away] through strife. 63. For they are absolutely destined.... 64. All the things we see when awake are death, and all the things we see when asleep are sleep. For various interpretations, v. Teichmüller, i. 97 sq.; Zeller, i. 715; Patin, _Einheitslehre_, 19. 65. v. 19. 66. The name of the bow is life, but its work is death. A similar play on words is found in Fr. 101. 67. Gods are mortals, men are immortals, each living in the others’ death and dying in the others’ life. Cf. Sext. Emp. _Pyrrh._ iii. 230, R. P. 38. 68. For to souls it is death to become water, and for water it is death to become earth; but water is formed from earth, and from water, soul. Clement quotes this as borrowed from Orpheus; and Hippolytos also found it in the poets. 69. Upward, downward, the way is one and the same. 70. Beginning and end are common (to both ways). 71. The limits of the soul you could not discover, though traversing every path. 72. It is a delight to souls to become wet. 73. Whenever a man gets drunk, he is led about by a beardless boy, stumbling, not knowing whither he goes, for his soul is wet. 74. The dry soul is wisest and best. Byw. 75. A dry beam is the wisest and best soul; Fr. 76. Where the earth is dry, the soul is wisest and best. If Fr. 74 is the genuine form, the corruptions are very early. We cannot, however, regard all three forms as genuine, and it is at least doubtful whether Fr. 75 expresses a Herakleitean idea. Zeller and others add to Fr. 74 the rest of the phrase in Plutarch, ‘flashing through the body as lightning through the cloud.’ 77. Man, like a light in the night, is kindled and put out. 78. Life and death, and waking and sleeping, and youth and old age, are the same; for the latter change and are the former, and the former change back to the latter. 79. Lifetime is a child playing draughts; the kingdom is a child’s. Clement understood αἰών to be Zeus; Hippolytos made it equivalent to αἰώνιος, the eternal (king). 80. I inquired of myself. The translation follows the sense in Diogenes; in Plutarch it is parallel with the Delphic oracle, ‘I have sought to know myself.’