§33 Περὶ δὲ ἀναπνοῆς οἱ μὲν οὐ λέγουσι τίνος χάριν, ἀλλὰ μόνον ὃν τρόπον γίνεται, καθάπερ Ἐμπεδοκλῆς καὶ Δημόκριτος· οἱ δʼ οὐδὲ τὸν τρόπον ὅλως λέγουσιν, ἀλλʼ ὡς φανερῷ χρῶνται.
3 Concerning respiration, some do not say for the sake of what it is, but only in what way it occurs, as Empedocles and Democritus do; while others do not even say the way at all, but treat it as obvious.
δεῖ δὲ καὶ εἰ καταψύξεως χάριν, αὐτὸ τοῦτο διασαφῆσαι.
But even if it is for the sake of cooling, this very point must be made clear.
εἰ γὰρ ἐν τοῖς ἄνω τὸ θερμόν, οὐκ ἂν ἔτι δέοιτο κάτω.
For if the heat is in the upper parts, the lower parts would no longer require it.
τὸ δὲ σύμφυτον πνεῦμα διʼ ὅλου, καὶ ἀρχὴ ἀπὸ τοῦ πνεύμονος.
But the connate spirit is throughout the whole, and its origin is from the lung.
δοκεῖ δὲ καὶ τὸ τῆς ἀναπνοῆς εἰς πάντα διαδίδοσθαι κατὰ συνέχειαν, ὥστε τοῦτο δεικτέον ὡς οὐκ ἔστιν.
And that which belongs to respiration also seems to be distributed to all parts continuously, so that this must be shown not to be the case.
ἄτοπον δὲ εἰ μὴ δεῖταί τινος κινήσεως καὶ οἷον τροφῆς.
But it is absurd if it does not require some movement and as it were nourishment.
εἰ δὲ διαπνεῖ πρὸς πᾶν, οὐκ ἂν ἔτι καταψύξεως εἴη χάριν.
But if it breathes through to everything, it would no longer be for the sake of cooling.
ἀλλὰ μὴν καὶ ἡ διάδοσις ἄλλως τʼ ἀναίσθητος, καὶ τὸ τάχος αὐτῆς.
Moreover, the distribution is otherwise imperceptible, as is its speed.
καὶ πάλιν τὸ τῆς παλιρροίας, εἴπερ ἀπὸ πάντων, θαυμαστόν, πλὴν εἰ ἄλλον τρόπον ἀπὸ τῶν ἐσχάτων, τὸ δὲ πρώτως καὶ κυρίως ἀπὸ τῶν περὶ τὴν καρδίαν.
And again, that of the reflux, if indeed it is from all parts, is wonderful, unless it is in another way from the outermost parts, and primarily and chiefly from the parts around the heart.
ἐν πολλοῖς δʼ οὕτω τὸ τῶν ἐνεργειῶν καὶ τῶν δυνάμεων.
In many cases the activities and faculties are in this way.
ἄτοπον οὖν ὅμως εἰ καὶ εἰς τὸ ὀστοῦν διαδίδοται· καὶ γὰρ δὴ τοῦτό φασιν ἐξ ἀρτηριῶν.
It is absurd, then, nevertheless, if it is distributed even to the bone; for indeed they say that this also is from the arteries.
διό, καθάπερ εἴρηται, σκεπτέον περὶ ἀναπνοῆς, καὶ τίνος ἕνεκα καὶ ποίοις μέρεσι καὶ πῶς.
Therefore, as has been said, we must consider respiration, both for the sake of what and in what parts and how it occurs.
ἔτι δὲ οὐδʼ ἐπιφορὰ τῆς τροφῆς φέρεται πᾶσι διʼ ἀρτηριῶν, οἷον αὐτοῖς τε τοῖς ἀγγείοις καὶ ἄλλοις τισὶ τῶν μερῶν· ζῇ δὲ ὥσπερ τὰ φυτὰ καὶ τρέφεται.
Furthermore, the supply of nourishment is not carried to all parts through the arteries, as for instance to the vessels themselves and some other parts; but they live and are nourished like plants.
ταῦτα μὲν οἰκειότερά πως τοῖς περὶ τὰς τροφάς.
These matters are somehow more appropriate to those concerning nourishment.
§4Ἐπεὶ δὲ τρεῖς αἱ κινήσεις τοῦ ἐν τῇ ἀρτηρίᾳ πνεύματος, 4 ἀναπνοή, σφυγμός, τρίτη δʼ ἡ τὴν τροφὴν ἐπάγουσα καὶ κατεργαζομένη, λεκτέον ὑπὲρ ἑκάστης καὶ ποῦ καὶ πῶς καὶ τίνος χάριν.
But since there are three movements of the spirit in the artery, 4 respiration, pulsation, and thirdly that which brings in and processes the nourishment, we must speak concerning each, both where and how and for the sake of what it occurs.
τούτων δʼ ἡ μὲν τοῦ σφυγμοῦ καὶ τῇ αἰσθήσει φανερὰ καθʼ ὁτιοῦν μέρος ἁπτομένοις, ἡ δὲ τῆς ἀναπνοῆς μέχρι μέν του φανερά, τὸ δὲ πλέον κατὰ λόγον, ἡ δὲ τῆς τροφῆς ἅπασα κατὰ λόγον ὡς εἰπεῖν, ὡς ἐκ τῶν συμβαινόντων δὲ κατὰ τὴν αἴσθησιν.
Of these, that of pulsation is clear even to sensation in whatever part those who touch it may feel, while that of respiration is clear up to a certain point, but for the most part is according to reason, and that of nourishment is, so to speak, entirely according to reason, being inferred from what happens to sensation.
ἡ μὲν οὖν ἀναπνοὴ δῆλον ὡς ἀπὸ τοῦ ἐντὸς ἔχει τὴν ἀρχήν, εἴτε ψυχῆς δύναμιν εἴτε ψυχὴν δεῖ λέγειν ταύτην, εἴτε καὶ ἄλλην τινὰ σωμάτων μίξιν, ἣ διʼ αὐτῶν ποιεῖ τὴν τοιαύτην ὁλκήν.
Respiration, then, clearly has its origin from within, whether we ought to call this a power of the soul or the soul, or some other mixture of bodies which through themselves produces such attraction.
ἡ δὲ θρεπτικὴ δόξειεν ἂν ἀπὸ τῆς ἀναπνοῆς· αὕτη γὰρ ἀνταποδίδοται, καὶ ὁμοία τῷ ἀληθεῖ.
And the nutritive movement might seem to depend on respiration; for this is reciprocal, and is similar to what is true.
εἰ δὲ μή, πᾶν ὁμαλίζει τοῖς χρόνοις τὸ σῶμα κατὰ τὴν τοιαύτην κίνησιν.
But if not, the whole body makes it equal in times during such a movement.
ἢ εἰ μηδὲν διαφέρει τὸ ἅμα, πάντα τὰ μέρη σκεπτέον.
Or if the simultaneousness makes no difference, we must consider all the parts.
ὁ δὲ σφυγμὸς ἴδιός τις παρὰ ταύτας τῇ μὲν ἂν δοκῶν εἶναι κατὰ συμβεβηκός, εἴπερ, ὅταν ἐν ὑγρῷ πλῆθος θερμότητος, ἀνάγκη τὸ ἐκπνευματούμενον διὰ τὴν ἐναπόληψιν ποιεῖν σφυγμόν, ἐν τῇ ἀρχῇ δὲ καὶ πρῶτον, εἴπερ τοῖς πρώτοις σύμφυτον· τάχα δὲ πρὸς τὴν ὑποκειμένην οὐσίαν τοῦ ζῴου τὴν ἐκ τῆς ἐνεργείας ἀνάγκη τοῦτο παρακολουθεῖν.
But pulsation is something peculiar besides these, on the one hand seeming to be accidental, if indeed, when there is an abundance of heat in liquid, that which is converted into spirit must by being shut in produce pulsation; but on the other hand, in the origin and first, if indeed it is connate with the first parts; and perhaps it must accompany the underlying substance of the animal from its activity.
ὅτι δʼ οὐδὲν πρὸς τὴν ἀναπνοὴν ὁ σφυγμός, σημεῖον· ἐάν τε γὰρ πυκνὸν ἐάν τε ὁμαλὸν ἐάν τε σφοδρὸν ἢ ἀραιὸν ἀναπνέῃ τις, ὅ γε σφυγμὸς ὅμοιος καὶ ὁ αὐτός, ἀλλʼ ἡ ἀνωμαλία γίνεται καὶ ἐπίτασις ἔν τε σωματικοῖς τισι πάθεσι καὶ ἐν τοῖς τῆς ψυχῆς φόβοις ἐλπίσιν ἀγωνίαις.
And that pulsation is nothing in relation to respiration is a sign; for whether one respires rapidly or evenly or violently or rarely, the pulsation is similar and the same, but the irregularity and intensification occur both in certain bodily affections and in fears, hopes, and anxieties of the soul.
εἰ δὲ καὶ ἐν ταῖς ἀρτηρίαις ὁ σφυγμός, κἂν ὁ αὐτὸς ὢν ἐν ῥυθμῷ καὶ ὁμαλὸς ᾖ, σκεπτέον· οὐκ ἔοικε δέ γε τοῖς μακρὰν ἀπηρτημένοις.
But if pulsation is also in the arteries, and even if being the same it is in rhythm and even, we must consider it; yet it does not seem to be the same as in those parts far removed.
ἥκιστα δʼ ἕνεκά του φαίνεται γίνεσθαι, καθάπερ εἴρηται.
And it appears to occur least for the sake of anything, as has been said.
τὸ γὰρ αὖ τῆς ἀναπνοῆς. καὶ τῆς ἐπαγωγῆς, εἴθʼ ὡς ἕτερα πάμπαν ἀλλήλων εἴθʼ ὡς θάτερον πρὸς θάτερον, ἕνεκά του φαίνεται καὶ ἔχει τινὰ λόγον.
For on the other hand, that of respiration and of bringing in, whether as entirely different from each other or as the one in relation to the other, appears to be for the sake of something and has some reason.
τριῶν δʼ οὐσῶν πρότερον εὔλογον εἶναι τήν τε σφυγμώδη καὶ τὴν ἀναπνευστικήν· ἡ γὰρ τροφὴ προϋπάρχοντος.
But since there are three, it is reasonable that the pulsating and the respiratory are prior; for nourishment belongs to that which already exists.
ἢ οὔ;
Or is it not so?
τὸ μὲν γὰρ ἀναπνεῖν, ὅταν ἀπολυθῇ τῆς κυούσης, ἡ δʼ ἐπιφορὰ καὶ ἡ τροφὴ καὶ ξυνισταμένου καὶ ξυνεστηκότος· ὁ δὲ σφυγμὸς εὐθὺς ἐν τῇ ἀρχῇ ξυνισταμένης τῆς καρδίας, καθάπερ ἐν τοῖς ᾠοῖς γίνεται φανερόν.
For respiration occurs when it is released from the mother, but the supply and nourishment exist both when it is being formed and when it is formed; but pulsation occurs immediately at the beginning when the heart is being formed, as becomes clear in eggs.
ὥστε αὕτη πρώτη, καὶ ἔοικεν ἐνεργείᾳ τινὶ καὶ οὐκ ἐναπολήψει πνεύματος, εἰ μὴ ἄρα τοῦτο πρὸς τὴν ἐνέργειαν. ||
So that this is first, and seems to be by some activity and not by the shutting in of spirit, unless indeed this is for the sake of the activity.