110. It is law to obey the counsel of one. 111. For what sense or understanding have they? They follow the bards and employ the crowd as their teacher, not knowing that many are bad and few good. For the very best choose one thing before all others, immortal glory among mortals, while the masses eat their fill like cattle. 112. In Priene was born Bias son of Teutamas, who is of more account than the rest. Diogenes adds the apothegm ‘most men are bad.’ 113. To me one man is ten thousand if he be the best. 114. The Ephesians deserve to be hanged, every one that is a man grown, and the youth to abandon the city, for they cast out Hermodoros the best man among them, saying:—Let no one among us be best, and if one be best, let him be so elsewhere and among others. 115. Dogs also bark at those they do not know. 116. As the result of incredulity (divine things) miss being known. Either because men are incredulous, or the things incredible. Cf. Zeller, _Phil. Gr._ i.⁴ 574 A 2. Gomperz combined this with fragment 10. 117. The fool is wont to be in a flutter at every word. 118. The most esteemed of those in estimation knows how to be on his guard; yet truly justice shall overtake forgers of lies and witnesses to them. If the reference is to Homer, read πλάσσειν, ‘knows how to create myths.’ 119. (He used to say that) Homer deserved to be cast out of the lists and flogged, and Archilochos likewise. 120. One day is equal to every other. 121. Character is a man’s guardian divinity. 122. There awaits men at death what they do not expect or think. 123. Then [it is necessary] that God raise them up, and that they become guardians of the living and the dead. Or adopting Sauppe’s conjectures in full ‘that he become a watchful guardian....’ 124. Night-walkers, wizards, bacchanals, revellers, sharers in the mysteries. 125. For what are esteemed mysteries among men they celebrate in an unholy way. 127. For if it were not to Dionysos that they made the procession and sang the song with phallic symbols, their deeds would indeed be most shameful; but Hades and Dionysos are the same, to whomever they go mad and share the revel. 128. I distinguish two kinds of sacrifices; those of men altogether purified, which would occur rarely, as Herakleitos says, in the case of a single individual, or of some very few men easily counted; secondly, those that are material and corporeal and composite through change, such as are in harmony with those who are still restrained by the body. 129. (Herakleitos fittingly called religious rites) _cures_ (for the soul). 130. They purify themselves by defiling themselves with blood, as if one who had stepped into the mud were to wash it off with mud. If any one of men should observe him doing so, he would think he was insane. And to these images they pray, just as if one were to converse with men’s houses, for they know not what gods and heroes are.