§55 τὸ δὲ πνεῦμα τὸ ἐκ τῆς ἀναπνοῆς φέρεσθαι μὲν εἰς τὴν κοιλίαν, οὐ διὰ τοῦ στομάχου (τοῦτο μὲν γὰρ ἀδύνατον), ἀλλὰ πόρον εἶναι παρὰ τὴν ὀσφύν, διʼ οὗ τὸ πνεῦμα τῇ ἀναπνοῇ φέρεσθαι ἐκ τοῦ βρογχίου εἰς τὴν κοιλίαν καὶ πάλιν ἔξω· τοῦτο δὲ τῇ αἰσθήσει φανερόν.
5 On the other hand, the spirit from respiration is carried into the belly, not through the esophagus (for this is impossible), but there is a passage along the spine, through which the spirit by respiration is carried from the windpipe into the belly and back out; and this is clear to sensation.
|| ἔχει δʼ ἀπορίαν καὶ τὰ περὶ τὴν αἴσθησιν.
The matters concerning sensation also present a difficulty.
εἰ γὰρ ἡ ἀρτηρία μόνον αἰσθάνεται, πότερα τῷ πνεύματι τῷ διʼ αὐτῆς, ἢ τῷ ὄγκῳ, ἢ τῷ σώματι;
For if the artery alone has sensation, is it by the spirit that passes through it, or by its bulk, or by its body?
ἢ εἴπερ ὁ ἀὴρ πρῶτον ὑπὸ τὴν ψυχήν, τῷ κυριωτέρῳ τε καὶ προτέρῳ;
Or, if the air is primarily under the soul, is it by that which is more authoritative and prior?
τί οὖν ἡ ψυχή;
What, then, is the soul?
δύναμίν φασι τὴν αἰτίαν τῆς κινήσεως τῆς τοιαύτης.
They say it is a power which is the cause of such movement.
ἢ δῆλον ὡς οὐκ ὀρθῶς ἐπιτιμήσεις τοῖς τὸ λογιστικὸν καὶ θυμικόν·
Or is it clear that you would not rightly censure those who [posit] the rational and the spirited parts?
καὶ γὰρ οὗτοι ὡς δυνάμεις λέγουσιν.
For these people also speak of them as powers.
ἀλλʼ εἰ δὴ ἡ ψυχὴ ἐν τῷ ἀέρι τούτῳ, οὗτός γε κοινός.
But if indeed the soul is in this air, this at least is common.
ἢ πάσχων γέ τι καὶ ἀλλοιούμενος εὐλόγως, ἂν ἔμψυχον ἢ ψυχή, πρὸς τὸ συγγενὲς φέρεται καὶ τῷ ὁμοίῳ τὸ ὅμοιον αὔξεται.
Or, if it is ensouled or the soul itself, when it is affected in some way and altered, is it reasonably carried toward what is akin, and does like increase by like?
ἢ οὔ;
Or is it not so?
τὸ γὰρ ὅλον οὐκ ἀήρ, ἀλλὰ συμβαλλόμενόν τι πρὸς ταύτην τὴν δύναμιν ὁ ἀήρ.
For the whole is not air, but air is something that contributes toward this power.
ἢ οὐ, ἀλλὰ τὸ ταύτην ποιοῦν, καὶ τὸ ποιῆσαν τοῦτʼ ἀρχὴ καὶ ὑπόθεσις;
Or is it not so, but that which produces this, and that which has produced it, is the origin and hypothesis?
τοῖς δὲ μὴ ἀναπνέουσιν, ἵνα ἀνεπίμικτος τῷ ἔξω.
In those that do not respire, is it so that it is unmixed with the outside?
ἢ οὔ, ἀλλὰ κατʼ ἄλλον τρόπον μειγνύμενος;
Or is it not so, but is it mixed in another way?
τίς οὖν ἡ διαφορὰ τοῦ ἐν τῇ ἀρτηρίᾳ πρὸς τὸν ἔξω;
What, then, is the difference between the air in the artery and the outside air?
διαφέρειν γὰρ εὔλογον, τάχα δὲ καὶ ἀναγκαῖον, λεπτότητι.
For it is reasonable, and perhaps even necessary, that they differ in fineness.
ἀλλʼ ἔτι δὲ καθʼ αὐτὸν θερμὸς ἢ ὑφʼ ἑτέρου;
But furthermore, is it warm by itself, or by something else?
φαίνεται γὰρ ὁ ἔσω καθάπερ ὁ ἔξω· βοηθεῖται δὲ τῇ καταψύξει.
For the inside air seems to be just like the outside; and it is aided by cooling.
πότερα δὲ;
But which of the two is it?
ἔξω μὲν γὰρ πραὺς, ἐμπεριληφθεὶς δὲ πνεῦμα, καθάπερ πυκνωθεὶς καὶ διαδοθείς πως.
For outside it is mild, but when enclosed it becomes spirit, as if condensed and somehow distributed.
ἢ μίξιν τινὰ ἀνάγκη λαμβάνειν, ἐν ὑγρότητί τε καὶ σωματικοῖς ὄγκοις ἀναστρεφόμενον;
Or must it receive some mixture, since it moves about in moisture and bodily bulks?
οὐκ ἄρα λεπτότατος, εἴπερ μέμεικται.
In that case, it is not finest, if indeed it is mixed.
καὶ μὴν εὔλογόν γε τὸ πρῶτον δεκτικὸν ψυχῆς, εἰ μὴ ἄρα καὶ ἡ ψυχὴ τοιοῦτον, καὶ οὐ καθαρόν τι καὶ ἀμιγές. || τὴν ἀρτηρίαν μόνον εἶναι δεκτικὴν πνεύματος, τὸ δὲ νεῦρον οὔ.
And indeed it is reasonable that it is the first receptive of soul, unless indeed the soul itself is also of such a nature, and not something pure and unmixed. [It is said that] the artery alone is receptive of spirit, but the tendon is not.
διαφέρειν δὲ καὶ ὅτι τὸ μὲν νεῦρον ἔχει τάσιν, ἡ δʼ ἀρτηρία ταχὺ διαρρήγνυται, καθάπερ καὶ ἡ φλέψ.
And they differ also in that the tendon has tension, whereas the artery is quickly ruptured, just like the vein.
τὸ δὲ δέρμα ἐκ φλεβὸς καὶ νεύρου καὶ ἀρτηρίας, ἐκ φλεβὸς μὲν ὅτι κεντηθὲν αἷμα ἀναδίδωσιν, ἐκ νεύρου δὲ ὅτι τάσιν ἔχει, ἐξ ἀρτηρίας δὲ ὅτι διαπνοὴν ἔχει.
And the skin consists of vein, tendon, and artery; of vein because when pricked it yields blood, of tendon because it has tension, and of artery because it has perspiration.
μόνον γὰρ δεκτικὸν πνεύματος ἡ ἀρτηρία.
For the artery alone is receptive of spirit.
τὰς δὲ φλέβας ἔχειν πόρους, ἐν αἷς τὸ θερμὸν ὂν ὥσπερ ἐν χαλκείῳ θερμαίνειν τὸ αἷμα· φύσει γὰρ οὐκ εἶναι θερμόν, ἀλλʼ ὥσπερ τὰ τηκτὰ διαχεῖσθαι·
And the veins have passages in which the heat, as if in a bronze vessel, warms the blood; for by nature it is not warm, but is liquefied like fusible substances.
διὸ καὶ πήγνυσθαι τὴν ἀρτηρίαν, καὶ ἔχειν ὑγρότητα καὶ ἐν αὑτῇ καὶ ἐν τοῖς χιτῶσι τοῖς περιέχουσι τὸ κοίλωμα.
For which reason also the artery solidifies, and has moisture both in itself and in the membranes enclosing its cavity.
φανερὸν δʼ ἔκ τε τῶν ἀνατομῶν εἶναι, καὶ ὅτι εἰς τὸ ἔντερον καὶ εἰς τὴν κοιλίαν αἵ τε φλέβες καὶ αἱ ἀρτηρίαι συνάπτουσιν, ἃς εἰκὸς εἶναι τὴν. τροφὴν ἕλκειν.
And this is clear both from dissections and because the veins and the arteries connect into the intestine and the belly, which are likely to draw the nourishment.
ἐκ δὲ τῶν φλεβῶν εἰς τὰς σάρκας διαδίδοσθαι τὴν τροφήν, οὐ κατὰ τὰ πλάγια ἀλλὰ κατὰ τὸ στόμα, καθάπερ σωλῆνας.
And from the veins nourishment is distributed to the flesh, not from the sides but from the mouth, like pipes.
ἀποτείνειν γὰρ ἐκ τῶν πλαγίων φλεβῶν φλέβια λεπτὰ ἐκ τῆς μεγάλης φλεβὸς καὶ τῆς ἀρτηρίας παῤ ἑκάστην πλευράν, καὶ ἀρτηρίαν καὶ φλέβα παρακεῖσθαι·
For thin veins extend from the lateral veins out of the great vein and the artery along each rib, and an artery and a vein lie alongside each other.
καὶ τὰ ὀστέα δὲ καθάπτειν τὰ νεῦρα καὶ τὰς φλέβας καὶ εἰς μέσα καὶ εἰς τὰς συμβολὰς τῶν κεφαλῶν, διʼ ὧν τὴν τροφὴν δέχεσθαι τοὺς ἰχθύας καὶ ἀναπνεῖν· εἰ δὲ μὴ ἀνέπνεον, ἐξαιρεθέντας ἂν ἐκ τοῦ ὑγροῦ εὐθὺς θνήσκειν.
And the bones also bind the tendons and the veins both in their interior and at the joints of their heads, through which fish receive nourishment and respire; for if they did not respire, they would not die immediately when taken out of the liquid.
τὰς δὲ φλέβας καὶ τὰς ἀρτηρίας συνάπτειν εἰς ἀλλήλας καὶ τῇ αἰσθήσει φανερὸν εἶναι.
And that the veins and the arteries connect with each other is clear also to sensation.
τοῦτο δʼ οὐκ ἂν συμβαίνειν, εἰ μὴ ἐδεῖτο καὶ τὸ ὑγρὸν πνεύματος καὶ τὸ πνεῦμα ὑγροῦ, τῷ θερμὸν εἶναι ἐν νεύρῳ καὶ ἀρτηρίᾳ καὶ φλεβί, θερμότατον δὲ καὶ οἷον φλεβωδέστατον τὸ ἐν τῷ νεύρῳ.
And this would not happen unless the liquid also required spirit and the spirit required liquid, because there is heat in tendon, artery, and vein, and that in the tendon is warmest and as it were most vein-like.
|| ἄτοπον οὖν τῇ τοῦ πνεύματος χώρᾳ τὸ θερμόν, ἄλλως τε καὶ καταψύξεως χάριν.
It is absurd, then, for the heat to be in the place of the spirit, especially if it is for the sake of cooling.
εἰ δὲ ποιεῖ καὶ οἷον ἀναζωπυρεῖ θερμῷ τὸ θερμόν, γίγνοιτʼ ἄν.
But if the heat produces and as it were rekindles the heat by means of heat, it might occur.
ἔτι πάντων τῶν ἐχόντων θερμότητα σύμφυτον πῶς ἡ διαμονή, μηδενὸς ἀντικειμένου μηδὲ καταψύχοντος;
Furthermore, in all things that have connate heat, how is there permanence when there is nothing opposing or cooling them?
ὅτι γὰρ πάντα δεῖται καταψύξεως, σχεδὸν φανερὸν τῷ τὸ αἷμα κατέχειν ἐν τῇ φλεβὶ τὸ θερμὸν οἷον ἀποστέγον· διὸ καὶ ὅταν ἐκρυῇ, μεθιέναι τε καὶ θνήσκειν, τῷ τὸ ἧπαρ οὐκ ἔχειν οὐδεμίαν ἀρτηρίαν. ||
For that all things require cooling is nearly clear from the fact that the blood holds the heat in the vein, as if covering it; wherefore also when it flows out, [the heat] escapes and they die, because the liver does not have any artery.