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(let this be said more commonly), although it is contrary to nature, to be separated and to change into one of the things that moisten or dry or heat or cool, not even so will anything useful for them come from what has been conceded, since the bodies that are raised are again composed from their own parts, and none of the aforementioned things is a part or holds the relation or rank of a part, nor indeed does it always remain with the parts of the body that are nourished or rise together with those that are raised, with nothing contributing any longer to life, neither blood nor phlegm nor bile nor spirit. For the nourished bodies will not need then what they once needed, since the need for the things from which it was nourished is abolished along with the want and corruption of the things being nourished. Then, even if one were to suppose that the change from such food reaches as far as flesh, not even so will there be any necessity for the flesh newly changed from such food, having approached the body of some other person, to contribute again as a part to his completion, since neither does the flesh that receives it always keep what it has received, nor is this united flesh permanent and does it remain where it was added, but it receives much change in the other direction, sometimes being dispersed by toils or cares, at other times being wasted away by griefs or fatigues or diseases, and by the distempers that arise from burning or chilling, while the parts that receive the food do not change along with flesh and fat, but remain what they are. And when such afflictions happen to the flesh, one would find the flesh nourished from unnatural sources suffering these things much more still, at one moment advancing to bulk and being fattened from what it has received, then again spitting it out in whatever way may happen and being diminished by one or more of the aforementioned causes; and only that which was selected by nature remains with the parts which it is designed to bind or cover or warm, and has grown to those parts with which it fulfilled its natural life and the toils in that life. But (for it is not possible to show that what is said by them is true, since the matters recently examined are not judged as they ought, nor are the arguments based on them accepted by concession) the bodies of men could never be mixed with those that are of the same nature, even if sometimes through ignorance their sense is deceived by partaking of such a body through some other thing, or even if on the spot through want or madness they are defiled by the body of one of their own kind; unless perhaps they have escaped our notice being some man-like beasts, or having a mixed nature of men and beasts, such as the more daring of the poets are accustomed to invent. And what must be said about the bodies that have been allotted to no animal for food, but have been given only burial in the earth in honor of nature, when not even any of the other animals to those from the same

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(προσειρήσθω δὲ τοῦτο συνηθέστερον), καίπερ οὖσαν παρὰ φύσιν, διακρίνεσθαι καὶ μεταβάλλειν εἰς ἕν τι τῶν ὑγραινόντων ἢ ξηραι- νόντων ἢ θερμαινόντων ἢ ψυχόντων, οὐδ' οὕτως ἐκ τῶν συγ- χωρηθέντων αὐτοῖς γενήσεταί τι προὔργου, τῶν μὲν ἀνισταμένων σωμάτων ἐκ τῶν οἰκείων μερῶν πάλιν συνισταμένων, οὐδενὸς δὲ τῶν εἰρημένων μέρους ὄντος οὐδὲ τὴν ὡς μέρους ἐπέχοντος σχέσιν ἢ τάξιν, οὐ μὴν οὐδὲ παραμένοντος πάντοτε τοῖς τρεφομένοις τοῦ σώματος μέρεσιν ἢ συνανισταμένου τοῖς ἀνισταμένοις, οὐδὲν συντελοῦντος ἔτι πρὸς τὸ ζῆν οὐχ αἵματος οὐ φλέγματος οὐ χολῆς οὐ πνεύματος. οὐδὲ γὰρ ὧν ἐδεήθη ποτὲ τὰ τρεφόμενα σώματα, δεηθήσεται καὶ τότε, συνανῃρημένης τῇ τῶν τρεφομένων ἐνδείᾳ καὶ φθορᾷ τῆς ἐξ ὧν ἐτρέφετο χρείας. ἔπειτ' εἰ καὶ μέχρι σαρκὸς φθάνειν τὴν ἐκ τῆς τοιαύτης τροφῆς μεταβολὴν ὑποθοῖτό τις, οὐδ' οὕτως ἀνάγκη τις ἔσται τὴν νεωστὶ μεταβληθεῖσαν ἐκ τῆς τοιᾶσδε τροφῆς σάρκα προσπελάσασαν ἑτέρου τινὸς ἀνθρώπου σώματι πάλιν ὡς μέρος εἰς τὴν ἐκείνου τελεῖν συμπλήρωσιν, τῷ μήτε αὐτὴν τὴν προσλαμβάνουσαν σάρκα πάντοτε φυλάττειν ἣν προσείληφεν, μήτε τὴν ἑνωθεῖσαν ταύτην μόνιμον εἶναι καὶ παραμένειν ᾗ προσ- ετέθη, πολλὴν δὲ καὶ τὴν ἐπὶ θάτερα δέχεσθαι μεταβολὴν, ποτὲ μὲν πόνοις ἢ φροντίσιν διαφορουμένην, ἄλλοτε δὲ λύπαις ἢ καμάτοις ἢ νόσοις συντηκομένην, καὶ ταῖς ἐξ ἐγκαύσεως ἢ περιψύξεως ἐπιγινομέναις δυσκρασίαις, μὴ συμμεταβαλλομένων σαρκὶ καὶ πιμελῇ τῶν [δημῶν] ἐν τῷ μένειν ἅπερ ἐστὶ τὴν τροφὴν δεχομένων. τοιούτων δὲ γενομένων ἐπὶ τῆς σαρκὸς παθημάτων, πολύ γ' ἔτι μᾶλλον εὕροι τις ἂν ταῦτα πάσχουσαν τὴν ἐξ ἀνοικείων τρεφομένην σάρκα, νῦν μὲν εἰς ὄγκον προϊοῦσαν καὶ πιαινομένην ἐξ ὧν προσεί- ληφεν, εἶτα πάλιν ἀποπτύουσαν ὃν ἂν τύχῃ τρόπον καὶ μειουμένην ἢ μιᾷ τινι τῶν ἔμπροσθεν ·ηθεισῶν ἢ πλείοσιν· μόνην δὲ παραμένειν τοῖς μέρεσιν ἃ συνδεῖν ἢ στέγειν ἢ θάλπειν πέφυκεν, τὴν ὑπὸ τῆς φύσεως ἐξειλεγμένην καὶ τούτοις προσπεφυκυῖαν οἷς τὴν κατὰ φύσιν συνεξέπλησεν ζωὴν καὶ τοὺς ἐν τῇ ζωῇ πόνους. ἀλλ' (οὔτε γὰρ καθ' ὃ δεῖ κρινομένων τῶν ἔναγχος ἐξητασμένων οὔτε κατὰ συγχώρησιν παραδεχθέντων τῶν ἐπ' ἐκείνοις γεγυμνασμένων ἀληθὲς δεικνύναι δυνατὸν τὸ πρὸς αὐτῶν λεγόμενον) οὐκ ἂν συγκραθείη ποτὲ τὰ τῶν ἀνθρώπων σώματα τοῖς τῆς αὐτῆς οὖσι φύσεως, κἂν ὑπ' ἀγνοίας ποτὲ κλαπῶσι τὴν αἴσθησιν δι' ἑτέρου τινὸς μετασχόντες τοιούτου σώματος, κἂν αὐτόθεν ὑπ' ἐνδείας ἢ μανίας ὁμοειδοῦς τινος μιανθῶσιν σώματι· εἴ γε μὴ λελήθασιν ἡμᾶς ἀνθρωποειδεῖς τινες ὄντες θῆρες ἢ μικτὴν ἔχοντες φύσιν ἐξ ἀνθρώ- πων καὶ θηρίων, οἵους πλάττειν εἰώθασιν οἱ τολμηρότεροι τῶν ποιητῶν. Καὶ τί δεῖ λέγειν περὶ τῶν μηδενὶ ζῴῳ πρὸς τροφὴν ἀποκληρω- θέντων σωμάτων μόνην δὲ τὴν εἰς γῆν ταφὴν ἐπὶ τιμῇ τῆς φύσεως μεμοιραμένων, ὅπου γε μηδ' ἄλλο τι τῶν ζῴων τοῖς ἐκ ταὐτοῦ