§8Αἴτιον δʼ ὅτι πρὸς τὰ ἀφροδίσια μάλιστʼ ἐν ὁρμῇ οἱ ἐν ἥβῃ καὶ τῶν πόρων ἄνοιξις καὶ μεταβολὴ, πάντα δὲ ταῦτα σύνεργα πρὸς κακωδίαν· ἡ δὲ τῶν πρεσβυτέρων οἷά τις ἕξις ἤδη καὶ μένουσα· ἡ δὲ τῶν γερόντων διὰ μανότητα καὶ εὔπνοιαν διὸ καὶ οὐδὲ περιττωματική· ἅμα δὲ καὶ εὔπνουν ἔχουσι τὸ σῶμα καὶ ἀπερίττωτον οὐδὲν ἐκυ κρίνεται τοιοῦτον ἀφʼ οὗ γίγνοιτʼ ἂν τὸ κακῶδες.
The cause is that those in puberty are especially in impulse towards sexual activities, and there is an opening and change of the pores, and all these contribute to the foul odor; whereas the condition of older people is already a kind of established and remaining habit; and that of old men is due to the porousness and good ventilation, which is why it is not even residual; and at the same time, they have a well-ventilated and residue-free body, and nothing is secreted of such a kind from which foul odor could arise.
§9Ἐπεὶ καὶ διὰ τοῦτο καὶ ἐκ τῆς κεφαλῆς ἄοσμος ἢ ἧττόν γε τοῦ ἐκ τοῦ σώματος ὅτι εὔπνους ἡ κεφαλή· δηλοῖ δὲ ἡ τῶν τριχῶν ἔκφυσις τὴν μανότητα.
For this reason also, the sweat from the head is odorless or at least less so than that from the body, because the head is well-ventilated; and the growth of hair reveals its porousness.
Δυσώδεις δὲ οἱ τόποι καὶ τὰ ἐν αὐτοῖς ὅσα μὴ εὔπνοα· σήπεται γὰρ, ἡ δὲ κακωδία σῆψίς τις.
But the parts and the things in them that are not well-ventilated are foul-smelling; for they decay, and foul odor is a kind of decay.
Διὸ ὁ ἐκ τῶν μασχαλῶν ἱδρὼς καὶ ὅλως ὁ ἐκ τῶν κοίλων κακωδέστατος· καίτοι μανοί γε οἱ τόποι, ἀλλʼ ἡ κατάπνιξις καὶ ἡ κοιλία ποιεῖ τὴν κακωδίαν.
Therefore, the sweat from the armpits and generally from the hollow parts is the most foul-smelling; and yet these places are porous, but the confinement and the hollow cause the foul odor.
Ταὐτὸ δὲ πέπονθεν ὁ τόπος ὁ τοιοῦτος καὶ ὅλον τὸ σῶμα πρὸς τὴν κακωδίαν· ἀπεψία γὰρ κἀκεῖ γίνεται.
And such a place and the whole body suffer the same thing with respect to the foul odor; for indigestion occurs there too.
§10Τὴν δὲ διὰ τὸ πήγανον κακωδίαν καὶ ὑπὸ μύρων ἐνίων ὅταν ἀναδιδῶσι, καὶ γὰρ τοῦτο συμβαίνει, λεκτέον· ὑπὲρ ὧν γίγνεται δὲ καὶ ὁ μὲν θερμὸς, ὁ δὲ ψυχρὸς ἱδρὼς, ὁ μὲν ὥσπερ πεπεμμένος, ὁ δʼ ἄπεπτος.
But we must speak concerning the foul odor due to rue and that caused by certain perfumes when they emit fragrance—for this too happens; but about these things, there also arises warm sweat and cold sweat, the former as if digested, the latter undigested.
Ἡ δʼ ἀπεψία διαφέρει τῆς εἰς τὴν κακωδίαν· αὕτη μὲν γὰρ ἔοικε κατεργασίᾳ τινὶ καὶ μεταβολῆ τῆς ὑγρότητος, ἐκείνη δὲ μεταβολῇ μέν τινι καὶ ἀλλοιώσει οὐ φυσικῇ δὲ οὐδὲ κατακεκρατημένῃ καθάπερ οὐδὲ τὰ τῆς κοιλίας περιττώματα δυσώδη.
But this indigestion differs from that which leads to foul odor; for the former seems like a certain processing and change of moisture, whereas the latter is indeed a certain change and alteration, but not a natural one nor one dominated by nature, just as the residues of the stomach are foul-smelling.
§11Διότιμος δʼ ἔλεγεν ὁ γυμναστὴς ὅτι τρεῖς τινὲς διαφοραὶ τῶν ἱδρώτων εἰσὶν ἀρχομένων τε καὶ μεσούντων καὶ ληγόντων· αὗται μὲν οὖν αἱ διαφοραὶ γίγνονται τῇ τε τῶν πόνων ἐπιτάσει καὶ τῇ τοῦ σώματος ἀλλοιώσει.
Diotimus the trainer used to say that there are three differences in the sweat of those starting, those in the middle, and those finishing; these differences, then, arise from the intensification of the exertions and the alteration of the body.
Δῆλον γὰρ ὡς ἀπὸ τῆς ἀνομοίας διαθέσεως ἀνόμοιον καὶ τὸ αἴτιον· ἐπεὶ καὶ λεπτότης τις καὶ παχύτης ἐστὶν ἐν τοῖς ἱδρῶσιν· ὁ μὲν γὰρ ἐπιπολαῖος καὶ πρῶτος ὑδατώδης τις καὶ λεπτὸς, ὁ δʼ ἐκ βάθους μᾶλλον βαρύτερος ὥσπερ συντηκομένης τῆς σαρκός.
For it is clear that from an unlike disposition, the cause is also unlike; since there is also a certain thinness and thickness in sweat; for the superficial and first sweat is watery and thin, while that from deeper within is heavier, as if the flesh were wasting away.
§12Ἤδη δέ τινές φασι καὶ αἵματι εἰκάσθαι, καθάπερ Μονᾶς ἔλεγεν ὁ ἰατρὸς, δῆλον ὡς ἐπισπασθείσης πλείονος ὑγρότητος ἐκ τῶν φλεβῶν, γὰρ καὶ αὐτὸ τὸ αἷμα γίνεται ἄπεπτον.
And indeed some say that it even resembles blood, just as Monas the physician used to say, clearly because more moisture has been drawn from the veins, for even the blood itself becomes undigested.
Ἁπλῶς δὲ τοῦτό γε ὥσπερ πολλάκις εἴρηται καὶ ἐπὶ πάντων ἐστὶν ἀληθὲς ὅτι κατὰ τὰς ἕξεις τῶν σωμάτων ἡ ἔκκρισις ἀεὶ τῶν περιττωμάτων γίγνεται.
In simple terms, this, as has been said many times, is true in all cases: that the secretion of residues always occurs according to the habits of the bodies.
§13Ἐπεὶ διὰ τοῦτο ἔνιοι ὅταν πλείω πονήσωσιν ἕλκη ἔχουσι· διὰ γὰρ τὴν ἀκαθαρσίαν τοῦ σώματος ἡ κίνησις προσοῦσα καὶ θερμαίνουσα συνεξικμάζει τὰ περιττώματα μετὰ τοῦ ἱδρῶτος ἅπερ ἐνίοτε παχέα ὄντα καὶ χυλοὺς ἔχοντα μοχθηροὺς, οἷον ὀξεῖς καὶ ἁλμυροὺς καὶ πικροὺς, ἐκκρίνεσθαι μὲν οὐ δύναται διὰ τὸ πάχος, ἐξαίρεται δὲ καὶ ἐξελκοῖ τὴν σάρκα διὰ τὴν πικρότητα τοῦ χυλοῦ.
For this reason, some people have sores when they exert themselves more; for because of the impurity of the body, the movement being present and warming squeezes out the residues along with the sweat, which, being sometimes thick and having bad juices, such as acid, salty, and bitter, cannot be secreted because of their thickness, but rise up and ulcerate the flesh because of the bitterness of the juice.
§14Παραπλήσιον δὲ τρόπον τινὰ τούτῳ καὶ τὸ περὶ τὴν ψώραν καὶ τοὺς λειχῆνας καὶ λέπραν καὶ ὅλως ὅσα ἐκφύματα γίγνεται· καὶ γὰρ ἐν τούτοις ἀπέπτου τινὸς χυλοῦ καὶ περιττώματος ἐκκρίσις τὸ ἐπιπολῆς ἐστὶν ὧν πειρῶνται καθάρσει κατʼ ἄλλον τόπον ἀντισπῶντες καὶ ἀντικαθιστάντες παῦλάν τινα ποιεῖν.
And in a similar way to this is also what concerns itch, lichens, leprosy, and generally whatever eruptions occur; for in these too, what is on the surface is a secretion of some undigested juice and residue, which they try to alleviate by drawing away and counter-establishing them through purging in another place.
Ἀλλὰ περὶ μὲν τούτων καὶ πόσα καὶ ποῖα καὶ τί διαφέροντα καθʼ αὑτὰ χρὴ θεωρεῖν.
But concerning these things, we must consider by themselves how many and of what sort they are, and how they differ.