 One of the earliest of the Greek philosophers to discuss the human soul, Heraclitus’ claims about it, like his other views, are expressed enigmatically. Yet it seems fairly clear that he treats soul as the seat of emotion, movement, and intellect. DKB107/LMD33 (quoted above) indicates that understanding is a function of soul, and in DKB117/LMD104, the drunken man who must be led by a boy because he has lost control of his legs, and does not know where he goes or what he does. Drunkenness is the cause of all this: because his soul has become wet its powers are dampened down and become ineffective. DKB118/LMD103 asserts “gleam of light: dry soul, wisest and best” (there is some uncertainty about the text). This suggests that for Heraclitus, soul is a stuff that is affected by changes along the hot/cold and wet/dry continua and that the a fiery, i.e., hotter soul is best. Indeed in DKB36/LMD100, soul is listed as one of the stages of transformation of the cosmic stuffs: “it is death to souls to become water, and to water death to become earth; from earth water comes to be, from from water, soul.” Although Heraclitus says that it is only divine nature that has complete understanding (DKB78/LMD74), his linking of fire with the logos and the divine, along with his view that the best and wisest soul is hot and dry, suggests that humans who care for their souls and search for the truth contained in the logos can overcome human ignorance and approach the understanding that Heraclitus himself has obtained. (Betegh 2007, 2009, 2013b and Dilcher 1995 discuss the nature and importance of soul for Heraclitus; see also Granger 2000 and Kahn 1979.)