9. Now Heraclitus says that the All is (one),[8] divided [and] undivided, originated [and] unoriginated, mortal [and] immortal, reason [and] eternity,[9] Father [and] Son, a just God. “It is wise,” says Heraclitus, “that those who listen, not to me, but to reason,[10] should acknowledge all things to be one.” And because all men do not know nor acknowledge this, he reproves them somehow thus: “They do not understand how anything that is diverse can agree [Sidenote: p. 428.] with itself. It is an inverse harmony, like that of a bow and a lyre.” But that the All is ever Reason[11] and exists by it, he thus declares:--“That this Reason ever exists, men do not understand either before they hear it or when they hear it first. For while all things come to pass according to this Reason, they seem to be ignorant of it, although they seem to have attempted endlessly[12] by words and deeds such a description as I now give by analysis of their nature and by saying how things are.” But that the All is a Son and for ever an eternal being of the universals, he says thus: “A boy playing at tables[13] is Eternity; the kingdom is a boy’s.” That he is father of all things that have been generated, begotten and unbegotten, the creation and [its] Demiurge, we have his saying: “War is father of [Sidenote: p. 429.] all, but king of all; and it displays some men as gods, others as men; some it makes slaves, others free. Because [this][14] is a harmony like that of bow and lyre.” But that the unapparent, the unseen and unknown by men is [better],[15] he says in these words: “An unapparent harmony is better than an apparent.” He thus commends and admires that which is unknown to him before that which is known, and the invisible before that which can be [seen]. And that it is to be seen of men and is not undiscoverable, he says in these words: “Whatever sight, hearing [and] learning can receive,[16] I honour before all,” he says, that is, [I prefer][17] the things seen to those unseen. From such phrases of his it is easy to comprehend his argument. He says that men are deceived in regard to the knowledge of things apparent like Homer, who was the wisest of all the Greeks. For children when killing lice, tricked him by [Sidenote: p. 430.] saying: “What we see and clutch we leave behind; but what we neither see nor clutch, we take away with us.”