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saying it is blended, states that the heart is the receptacle of the intellectual nature, in which the vital heat is contained. But the other says that the meninx (for so they name the membrane which contains the brain) is a kind of foundation and root for all the sense organs; and by this they confirm their own argument, that the intellectual activity is not established elsewhere, except in that part, to which the ear also being attached dashes the sounds that fall upon it. And the sight, being naturally connected at the base of the seat of the eyes, through the images falling on the pupils makes the impression inward. And the qualities of vapors are distinguished in it through the drawing power of the sense of smell. And the sense of taste is tested by the judgment of the meninx, which has mixed in some sensory, sinewy offshoots from itself nearby through the vertebrae of the neck into the ethmoid passage according to the muscles there. But I say it is true that the intellectual part of the soul is often disturbed by the prevalence of passions, and that its reason is blunted from its natural activity by some bodily condition; and that the heart is a certain source of the fiery element in the body, being moved with passionate impulses. And furthermore, hearing from those who have devoted themselves to anatomical studies that the meninx is placed under the sense organs, according to the account of those who study such natural things, enveloping the brain in itself, and being anointed by the vapors from there, I do not reject what is said. However, I do not make this a proof that the incorporeal nature is contained within any local boundaries. For we have learned that derangements do not happen from heaviness of the head alone, but also when the membranes girding the ribs are affected, the experts in medicine determine that the intellect is similarly sick, calling the affliction phrenitis, since *phrenes* is the name for these membranes. And the feeling from grief which occurs in the heart is wrongly supposed. For it is not the heart, but the mouth of the stomach that is being irritated, and out of inexperience they attribute the affliction to the heart. And those who have accurately examined the afflictions say something like this, that with the collapse and closing of the pores happening naturally all over the body in sorrowful dispositions, everything that is hindered from transpiration is forced together into the deep cavities; whence also, with the respiratory organs being constricted by what surrounds them, a more violent drawing of breath is often made by nature, widening what has been constricted for the expansion of what has collapsed. And such panting we take as a symptom of grief, calling it groaning and lamentation. But also that which seems to press upon the region around the heart is not an affliction of the heart, but of the mouth of the stomach, for the same reason, I mean the collapse of the pores, as the gall-bladder due to constriction pours that sharp and biting humor upon the mouth of the stomach. And the proof of this is the appearance of those who grieve becoming pale and jaundiced, from the excessive constriction sowing its own humor of bile upon the veins; but also the opposite condition, I mean that of cheerfulness and laughter, rather confirms the argument. For the pores of the body are in a way diffused and relaxed through pleasure when men are relaxed by some pleasant sound. For just as there through grief the fine and unseen exhalations of the pores close, and having constricted the internal disposition of the inward parts, they press up the moist vapor upon the head and the meninges, much of which being left behind in the cavities of the brain, is pushed out through the pores at the base towards the eyes, with the contraction of the eyebrows drawing out the moisture in drops (and the drop is called a tear); so understand me, that from the opposite disposition, the pores being widened more than usual, some breath is drawn in through them to the

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ἀνακε κρᾶσθαι λέγων, δοχεῖον τῆς νοερᾶς φύσεως τὴν καρ δίαν εἶναί φησιν, ἐν ᾗ τὸ θερμὸν περιείληπται. Ὁ δὲ ἕτερος πᾶσι τοῖς αἰσθητηρίοις οἷον ὑποβάθραν τινὰ καὶ ῥίζαν εἶναι λέγει τὴν μήνιγγα (οὕτω γὰρ ὀνο μάζουσι τὸν περιεκτικὸν τοῦ ἐγκεφάλου ὑμένα)· καὶ τούτῳ πιστοῦνται τὸν ἴδιον λόγον, ὡς οὐχ ἑτέρωθι τῆς νοητικῆς ἐνεργείας καθιδρυμένης, εἰ μὴ κατ' ἐκεῖνο τὸ μέρος, ᾧ καὶ τὸ οὖς ἐφηρμοσμένον τὰς ἐμπιπτού σας αὐτῷ φωνὰς προσαράσσει. Καὶ ἡ ὄψις κατὰ τὸν πυθμένα τῆς τῶν ὀφθαλμῶν ἕδρας συμπεφυκυῖα, διὰ τῶν ἐμπιπτόντων ταῖς κόραις εἰδώλων πρὸς τὸ ἔσω ποιεῖται τὴν τύπωσιν. Καὶ τῶν ἀτμῶν αἱ ποιότητες διὰ τῆς τῶν ὀσφρήσεων ὁλκῆς ἐν αὐτῷ διακρίνονται. Καὶ ἡ κατὰ τὴν γεῦσιν αἴσθησις τῇ ἐπικρίσει τῆς μήνιγγος δοκιμάζεται, ἐκ τοῦ σύνεγγυς ἐκφύσεις τι νὰς νευρώδεις ἀφ' ἑαυτῆς αἰσθητικὰς διὰ τῶν αὐχε νίων σπονδύλων ἐπὶ τὸν ἠθμοειδῆ πόρον κατὰ τοὺς αὐτόθι μύας ἐγκαταμιξάσης. Ἐγὼ δὲ τὸ μὲν ἐπιτα ράσσεσθαι πολλάκις πρὸς τὰς τῶν παθημάτων ἐπι κρατήσεις τὸ διανοητικὸν τῆς ψυχῆς, καὶ ἀμβλύνε σθαι τῆς κατὰ φύσιν ἐνεργείας τὸν λογισμὸν ἔκ τινος σωματικῆς περιστάσεως, ἀληθὲς εἶναί φημι· καὶ πηγήν τινα τοῦ κατὰ τὸ σῶμα πυρώδους τὴν καρδίαν εἶναι, πρὸς τὰς θυμώδεις ὁρμὰς συγκινουμένην. Καὶ ἔτι πρὸς τούτοις, τὸ ὑποβεβλῆσθαι τοῖς αἰσθητη ρίοις τὴν μήνιγγα, κατὰ τὸν λόγον τῶν τὰ τοιαῦτα φυσιολογούντων, περιπτυσσομένην ἐν ἑαυτῇ τὸν ἐγκέφαλον, καὶ τοῖς ἐκεῖθεν ἀτμοῖς ὑπαλειφομέ νην, τῶν ταῖς ἀνατομικαῖς θεωρίαις ἐσχολακό των τὸ τοιοῦτον ἀκούων, οὐκ ἀθετῶ τὸ λεγόμενον. Οὐ μὴν ἀπόδειξιν ποιοῦμαι ταύτην τοῦ τοπικαῖς τισι περιγραφαῖς ἐμπεριειλῆφθαι τὴν ἀσώματον φύσιν. Τάς τε γὰρ παραφορὰς οὐκ ἐκ μόνης καρηβαρείας γίνεσθαι μεμαθήκαμεν, ἀλλὰ καὶ τῶν τὰς πλευρὰς ὑπεζωκότων ὑμένων ἐμπαθῶς διατεθέν των, ὁμοίως ἀῤῥωστεῖν τὸ διανοητικὸν διορίζονται οἱ τῆς ἰατρικῆς ἐπιστήμονες, φρενῖτιν τὸ πάθος καλοῦν τες, ἐπειδὴ φρένες τοῖς ὑμέσι τούτοις ἐστὶ τὸ ὄνομα. Καὶ ἡ ἀπὸ τῆς λύπης ἐπὶ τὴν καρδίαν γινομένη συναίσθησις ἐσφαλμένως ὑπονοεῖται. Οὐ γὰρ τῆς καρ δίας, ἀλλὰ τοῦ στόματος τῆς κοιλίας δριμυσσομένου, εἰς τὴν καρδίαν τὸ πάθος ὑπ' ἀπειρίας ἀνάγουσι. Τοιοῦτον δέ τί φασιν οἱ ἐπεσκεμμένοι δι' ἀκριβείας τὰ πάθη, ὅτι συμπτώσεως τῶν πόρων καὶ μύσεως ἐν ταῖς λυπηραῖς διαθέσεσι φυσικῶς περὶ ἅπαν γινομέ 160 νης τὸ σῶμα, πρὸς τὰς ἐν τῷ βάθει κοιλότητας συν ωθεῖται πᾶν τὸ πρὸς τὴν διαπνοὴν κωλυόμενον· ὅθεν καὶ τῶν ἀναπνευστικῶν σπλάγχνων στενοχωρουμέ νων τῷ περιέχοντι, βιαιοτέρα πολλάκις ἡ ὁλκὴ τοῦ πνεύματος ὑπὸ τῆς φύσεως γίνεται, πρὸς τὴν τῶν συμπεπτωκότων διαστολὴν τὸ στενωθὲν εὐρυνούσης. Τὸ δὲ τοιοῦτον ἆσθμα σύμπτωμα λύπης ποιούμεθα, στεναγμὸν αὐτὸ καὶ ἀναποτνιασμὸν ὀνομάζοντες. Ἀλλὰ καὶ τὸ δοκοῦν ὑποθλίβειν τὸ περικάρδιον μέρος, οὐ τῆς καρδίας, ἀλλὰ τοῦ στόματός ἐστι τῆς γαστρὸς ἀηδία, διὰ τῆς αὐτῆς αἰτίας, λέγω δὴ τῆς κατὰ τὴν σύμπτωσιν τῶν πόρων, τοῦ χοληδόχου ἀγγείου τὸν δριμὺν ἐκεῖνον καὶ δακνώδη χυμὸν ὑπὸ στενοχωρίας ἐπὶ τὸ στόμα τῆς γαστρὸς παρεγχέοντος. Ἀπόδειξις δὲ τούτου τὸ ὕπωχρον γίνεσθαι καὶ ἰκτερώδη τοῖς λυπουμένοις τὴν ἐπιφάνειαν, ἀπὸ τῆς ἄγαν συνοχῆς ἐπὶ τὰς φλέβας τὸν ἴδιον χυμὸν τῆς χολῆς ἐπισπει ρούσης· ἀλλὰ καὶ τὸ ἐξ ἐναντίου γινόμενον πάθος, τὸ κατὰ τὴν εὐφροσύνην φημὶ καὶ τὸν γέλωτα, μᾶλλον τὸν λόγον συνίστησι. ∆ιαχέονται γάρ πως καὶ δια λύονται δι' ἡδονῆς οἱ τοῦ σώματος πόροι τῶν ἔκ τινος ἀκοῆς ἡδείας διαχεθέντων. Ὡς γὰρ ἐκεῖ διὰ τῆς λύπης μύουσιν αἱ λεπταί τε καὶ ἄδηλοι τῶν πόρων διαπνοαὶ, καὶ διασφίγ ξασαι τὴν ἔνδοθεν τῶν σπλάγχνων διάθεσιν, ἐπὶ τὴν κεφαλὴν καὶ τὰς μήνιγγας τὸν νοτερὸν ἀτμὸν ἀναθλίβουσιν, ὃς πολὺς ἐναποληφθεὶς ταῖς τοῦ ἐγ κεφάλου κοιλότησι, διὰ τῶν κατὰ τὴν βάσιν πόρων ἐπὶ τοὺς ὀφθαλμοὺς ἐξωθεῖται, τῆς τῶν ὀφρύων συμπτώσεως ἐξελκομένης διὰ σταγόνων τὴν ὑγρα σίαν (ἡ δὲ σταγὼν δάκρυον λέγεται)· οὕτω μοι νόη σον, ἐκ τῆς ἐναντίας διαθέσεως πλέον τοῦ συνήθους εὐρυνομένων τῶν πόρων, εἰσέλκεσθαί τι πνεῦμα δι' αὐτῶν ἐπὶ τὸ