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I have heard in the Poikile that Thales maintained that there were no gods, but that everything had been produced from moisture. I have further heard Anaximines' doctrine that air was the source of all things; Pherecydes' doctrine of ether as the original principle; Heraclitus' doctrine of fire.
"Serious" values lose their value, looked at from the standpoint of eternity. Life then seems like a play. On this account does Heraclitus say, "Eternity is a child at play, it is the reign of a child." Where does the original fault lie? In taking with the utmost seriousness what does not deserve to be so taken. God has poured Himself into the universe of things.
Who is Heraclitus? he repeated, and then, with a general interest in his pupil, he ran off a concise exposition of that philosopher's doctrine a mistake on his part, as he was quick enough to admit to himself; for though he reduced his statement to the lowest limits, it awakened in Joseph an interest so lively that he felt himself obliged to expose this philosopher's fallacies; and in doing this he was drawn away from his subject, which was unfortunate.
Democritus and Heraclitus were two philosophers, of whom the first, finding human condition ridiculous and vain, never appeared abroad but with a jeering and laughing countenance; whereas Heraclitus commiserating that same condition of ours, appeared always with a sorrowful look, and tears in his eyes: "Alter Ridebat, quoties a limine moverat unum Protuleratque pedem; flebat contrarius alter."
The tendency to deify nature appears even in writers who do not wholly exclude gods from their schemes of the world in the sayings of Heraclitus, for example: "All things are one," "From all comes one, and from one comes all." A similar view is attributed to Xenophanes by Aristotle, and traces of such a conception appear in Euripides.
In fact, when we analyze ambition and the horror of Minderwertigkeit that goes with it, we shall doubtless find this factor is never entirely absent, while if we were to apply the same pertinacity and subtlety that Jung in his "Wandlungen" has brought to bear in working over the treacherous material of mythology, we might prove with no less verisimilitude than he has shown the primacy of the libido that in the beginning was anger, and that not Anaxagoras' love or the strife of Heraclitus was the fons et origo of all things, that the Ichtrieb is basal, and that the fondest and most comprehensive of all motives is that to excel others, not merely to survive, but to win a larger place in the sun, and that there is some connection between the Darwinian psychogenesis and Max Stirner and Nietzsche, which Adler has best evaluated.
But he could not always keep his thoughts on the manuscript, and, forgetful of Heraclitus, he often sat thinking of Jesus' promise that one morning men would awake to find that God had come to judge the world and divide it among those that repented their sins.
We pause an instant to describe them, because, under a tyranny, whether despotic or popular, the character of the hangman becomes a subject of grave importance. These functionaries were essentially different in their appearance and manners. Louis used to call them Democritus and Heraclitus, and their master, the Provost, termed them Jean qui pleure and Jean qui rit.
Hence the insensible and almost universal confusion of idea which confounds melancholy with depth, and finds but hollow inanity in the symbol of a laugh. Pitiable error! Reflection first leads us to gloom, but its next stage is to brightness. The Laughing Philosopher had reached the goal of Wisdom; Heraclitus whimpered at the starting-post.
The sixth century B.C. is the age of Confucius and of Laotsze in China, of Gautama in India, of Jeremiah, Ezekiel and the Unknown Prophet of the Exile, of Pythagoras, Heraclitus, and Xenophanes, and also of the rise into prominence of the Greek mysteries.
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