ὁκόσων λόγους ἤκουσα, οὐδεὶς ἀφικνεῖται ἐς τοῦτο, ὥστε γινώςκειν ὅτι σοφόν ἐστι πάντων κεχωρισμένον.
As many λόγοι as I have (already) heard, none of them have ever reached that from out of which they become acquainted with the fact that the proper to-be-known, in relation to all beings, unfolds from out of its (own) region.
The general and approximate content of this saying states that what matters to Heraclitus is to determine what characterizes the properly to-be-known. However, according to fragment 50, that toward which this proper knowledge gathers itself is ὁ Λόγος [331] which, according to the same saying, is the One that originarily forgathers all. Now it is said of this that it is πάντων κεχωρισμένον. Diels translates this as: “what is separated from everything,” or, “what is set apart from everything.” On top of this, another translator even manages to render the κεχωρισμένον, which he has translated as “the separated,” with the Latin “ ab-solutum,” which means what has been ex-cised and ab-cised from everything. According to this, ‘the Λόγος’ that Heraclitus names is the ‘absolute,’ by which metaphysics understands the highest of beings that exists on its own, and is thus the ground and origin of all other beings.
Ever since the Christian interpretation of metaphysics, which is nevertheless still operative even in the Anti-Christ of Nietzsche’s (albeit in the manner of a dependent and reactionary counteracting), ‘the absolute’ is equated with God as the creator of the world. This ‘absolute,’ thought in a Christian way, is conceived theologically, dogmatically, and in a Trinitarian way as the unity of the Father, Son, and Spirit. The second personage of this divinity is, according to the first sentence of the Gospel of John, the Λόγος, of which is said:
Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. πάντα δι᾽αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν.
According to the translation of the Vulgate this means:
In principio erat verbum, et verbum erat apud Deum, et Deus erat verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est.
In the beginning was the Word and the Word was with God and God was the Word. That was in the beginning with God. All is made through it (him), and without it (him) nothing is made that is made.
At this point we will pay less attention to the fact that here λόγος is understood as verbum and Word, although it should not be forgotten that this Word is the