it is his works which shall bear witness to God, as the
sun, the day and night, the seasons, the whole fruitful earth, and the
circle of the moon, his work and witness in the heavens.' The whole of
this letter (iv), which can be paralleled in all its ideas from Stoic
and Platonic sources, may compare and contrast with Acts xiv. 15-18;
xvii. 22-29.

(2) Letter v is written by Heracleitus in sickness. He gives a theory
of disease as an excess of some element in the body; and describes his
soul as a divine thing reproducing in his body the healing activity of
God in the world as a whole,--'imitating God' by knowledge of the
method of nature. Even if his body prove unmanageable and succumb to
fate, yet his soul will rise {255} to heaven and 'I shall have my
citizenship (Greek: politeusouai) not among men but among Gods.'
'Perhaps my soul is giving prophetic intimation of its release even now
from its prison house' so short lived and worthless. Letter vi is a
continuation of v, containing a denunciation of contemporary medicine
on the ground of its lack of science, and a further explanation of the
Stoic doctrine of the immanence of God in all nature--forming,
ordering, dissolving, transforming, healing everywhere. 'Him will I
imitate in myself and dismiss all others.' We should compare and (even
more) contrast St. Paul's assertions of independence of bodily
circumstances; his belief in the higher sense of 'nature' (Rom. ii.
14), and such phrases as Phil. ii. 20, 'our citizenship is in heaven,'
Eph. v. 1, 'Be ye imitators of God.'

(3) Letter vii is addressed to Hermodorus in exile. Heracleitus is to
be exiled also 'for misanthropy and refusal to smile' by a law directed
against him alone. After an interesting condemnation of _privilegia_,
the letter explains his misanthropy. He does not hate men, but their
vices. The law should run 'If any man hates vice let him leave the
city.' Then he will go willingly. In fact he is already an exile
while in the city, for he cannot share its vices. Then he describes
Ephesian life in terms of fierce contempt, their lusts natural and
unnatural, their frauds, their wars of words, their legal
contentiousness, their faithlessness and perjuries, their robberies of
temples. He denounces their vices in connexion with the worship of
Cybele (beating the kettle-drum) and Dionysus (the eating of live
flesh), and with religious vigils and banquets, and alludes to details
of sensuality