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Whilst the imagination of Heraclitus measured the restlessly moving universe, the "actuality" (Wirklichkeit), with the eye of the happy spectator, who sees innumerable pairs wrestling in joyous combat entrusted to the superintendence of severe umpires, a still higher presentiment seized him, he no longer could contemplate the wrestling pairs and the umpires, separated one from another; the very umpires seemed to fight, and the fighters seemed to be their own judges—yea, since at the bottom he conceived only of the one Justice eternally swaying, he dared to exclaim: "The contest of The Many is itself pure justice. And after all: The One is The Many. For what are all those qualities according to their nature? Are they immortal gods? Are they separate beings working for themselves from the beginning and without end? And if the world which we see knows only Becoming and Passing but no Permanence, should perhaps those qualities constitute a differently fashioned metaphysical world, true, not a world of unity as Anaximander sought behind the fluttering veil of plurality, but a world of eternal and essential pluralities?" Is it possible that however violently he had denied such duality, Heraclitus has after all by a round-about way accidentally got into the dual cosmic order, an order with an Olympus of numerous immortal gods and demons,—viz., many realities,—and with a human world, which sees only the dust-cloud of the Olympic struggle and the flashing of divine spears,—i.e., only a Becoming? Anaximander had fled just from these definite qualities into the lap of the metaphysical "Indefinite"; because the former became and passed, he had denied them a true and essential existence; however should it not seem now as if the Becoming is only the looming-into-view of a struggle of eternal qualities? When we speak of the Becoming, should not the original cause of this be sought in the peculiar feebleness of human cognition—whereas in the nature of things there is perhaps no Becoming, but only a co-existing of many true increate indestructible realities?

These are Heraclitean loop-holes and labyrinths; he exclaims once again: "The 'One' is the 'Many'." The many perceptible qualities are neither eternal entities, nor phantasmata of our senses (Anaxagoras conceives them later on as the former, Parmenides as the latter), they are neither rigid, sovereign "Being" nor fleeting Appearance hovering in human minds. The third possibility which alone was left to Heraclitus nobody will be able to divine with dialectic sagacity and as it were by calculation, for what he invented here is a rarity even in the realm of mystic incredibilities and unexpected cosmic metaphors.—The world is the Game of Zeus, or expressed more physically, the game of fire with itself, the "One" is only in this sense at the same time the "Many."—

In order to elucidate in the first place the introduction of fire as a world-shaping force, I recall how Anaximander had further developed the theory of water as the origin of things. Placing confidence in the essential part of Thales' theory, and strengthening and adding to the latter's observations, Anaximander however was not to be convinced that before the water and, as it were, after the water there was no further stage of quality: no, to him out of the Warm and the Cold the Moist seemed to form itself, and the Warm and the Cold therefore were supposed to be the preliminary stages, the still more original qualities. With their issuing forth from the primordial existence of the "Indefinite," Becoming begins. Heraclitus who as physicist subordinated himself to the importance of Anaximander, explains to himself this Anaximandrian "Warm" as the respiration, the warm breath, the dry vapours, in short as the fiery element: about this fire he now enunciates the same as Thales and Anaximander had enunciated about the water: that in innumerable metamorphoses it was passing along the path of Becoming, especially in the three chief aggregate stages as something Warm, Moist, and Firm. For water in descending is transformed into earth, in ascending into fire: or as Heraclitus appears to have expressed himself more exactly: from the sea ascend only the pure vapours which serve as food to the divine fire of the stars, from the earth only the dark, foggy ones, from which the Moist derives its nourishment. The pure vapours are the transitional stage in the passing of sea into fire, the impure the transitional stage in the passing of earth into water. Thus the two paths of metamorphosis of the fire run continuously side by side, upwards and downwards, to and fro, from fire to water, from water to earth, from earth back again to water, from water to fire. Whereas Heraclitus is a follower of Anaximander in the most important of these conceptions, e.g., that the fire is kept up by the evaporations, or herein, that out of the water is dissolved partly earth, partly fire; he is on the other hand quite independent and in opposition to Anaximander in excluding the "Cold" from the physical process, whilst Anaximander had put it side by side with the "Warm" as having the same rights, so as to let the "Moist" originate out of both. To do so, was of course a necessity to Heraclitus, for if everything is to be fire, then, however many possibilities of its transformation might be assumed, nothing can exist that would be the absolute antithesis to fire; he has, therefore, probably interpreted only as a degree of the "Warm" that which is called the "Cold," and he could justify this interpretation without difficulty. Much more important than this deviation from the doctrine of Anaximander is a further agreement; he, like the latter, believes in an end of the world periodically repeating itself and in an ever-renewed emerging of another world out of the all-destroying world-fire. The period during which the world hastens towards that world-fire and the dissolution into pure fire is characterised by him most strikingly as a demand and a need; the state of being completely swallowed up by the fire as satiety; and now to us remains the question as to how he understood and named the newly awakening impulse for world-creation, the pouring-out-of-itself into the forms of plurality. The Greek proverb seems to come to our assistance with the thought that "satiety gives birth to crime" (the Hybris) and one may indeed ask oneself for a minute whether perhaps Heraclitus has derived that return to plurality out of the Hybris. Let us just take this thought seriously: in its light the face of Heraclitus changes before our eyes, the proud gleam of his eyes dies out, a wrinkled expression of painful resignation, of impotence becomes distinct, it seems that we know why later antiquity called him the "weeping philosopher." Is not the whole world-process now an act of punishment of the Hybris? The plurality the result of a crime? The transformation of the pure into the impure, the consequence of injustice? Is not the guilt now shifted into the essence of the things and indeed, the world of Becoming and of individuals accordingly exonerated from guilt; yet at the same time are they not condemned for ever and ever to bear the consequences of guilt?