_De part anim._ i. 5; 645 a 17. And as Herakleitos is reported to have said to strangers who wanted to meet him, who stopped when they entered and saw him getting warm by an oven—for he bade them enter boldly, since, said he, gods are here—so should one enter upon the investigation of each of the animals without timidity, as there is in them all something natural and beautiful. _Met._ i. 3; 984 a 7. Hippasos of Metapontum and Herakleitos of Ephesos call fire the first cause. Cf. 996 a 9, 1001 a 15. _Met._ iii. 3; 1005 b 24. For it is impossible for any one to postulate that the same thing is and is not, as some think Herakleitos says. _Met._ iii. 5; 1010 a 13. V. Frag. 41-42, _supra_. _Met._ iii. 7; 1012 a 24. For the word of Herakleitos, that all things are and are not, seems to make all things true. _Met._ x. 5; 1062 a 32. For one might ask Herakleitos himself after this manner and speedily compel him to agree that it is never possible for opposite statements to be true about the same things. Cf. 1063 b 24. _Met._ xii. 4; 1078 b 12. For the doctrine of ideas is held by its supporters because they are convinced by Herakleitos’s words in regard to the truth, viz., that all things perceived by the senses are always in a state of flux; so that if there is to be a science and a knowledge of anything, it is necessary to assume the existence of other objects in nature besides those that are perceived by sense, for there can be no science of things in a state of flux. _Eth._ ii. 3; 1105 a 8. It is harder to fight against pleasure than against anger, as Herakleitos says. _Eth._ vii. 3; 1146 b 30. For some believe their opinions no less strongly than what they know by scientific procedure; and Herakleitos is an example of this. _Eth._ viii. 2; 1155 b 4. And Herakleitos says that opposition unites, and that the most beautiful harmony results from opposites, and that all things come into being through strife. _Eth._ x. 5; 1176 a 6. As Herakleitos says, an ass would prefer refuse to gold, for natural food is sweeter to asses than gold. Sext. Emp. _adv. Math._ vii. 129. According to Herakleitos we become intelligent when we get this divine reason by breathing it in, and in sleep we are forgetful, but on waking we gain our senses again. For in sleep since the pores of the senses are closed, the mind in us is separated from what is akin to it in what surrounds us, and its connection through pores is only preserved like a sort of root; and being cut off it loses its former power of memory; but when we wake it peeps out through the pores of sense as through little doors, and entering into connection with what surrounds us it regains the power of reason. PASSAGES REFERRING TO HERAKLEITOS IN THE ‘DOXOGRAPHISTS.’