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come to be. For the theoretical pleasures, being certain peaks and having perfection, do not admit of excess. For neither is pain opposed to them, nor do they come about for the cure of a preceding pain. 19 On Anger Anger is a boiling of the blood around the heart, arising from the evaporation of the bile or from its being stirred up. Wherefore it is called both bile and wrath. But sometimes anger is also a desire for retaliation. For when we are wronged or think we are wronged, we become angry, and then the passion becomes a mixture of desire and anger. There are three kinds of the irascible: anger, which is also called bile and wrath; rancor; grudge. For anger, having a beginning and motion, is called anger, bile, and wrath; but rancor is bile that has grown old; for it is named from remaining and being handed over to memory; but a grudge is anger watching for an opportunity for vengeance; and this too is named from lying in wait. And anger is the bodyguard of reason. For whenever reason judges what has happened worthy of indignation, then anger attacks, if they keep to their proper order according to nature. 20 On Fear Fear is also divided into six kinds: hesitation, reverence, shame, dismay, astonishment, and anguish. Hesitation is fear of future action; dismay is fear from a great imagining; astonishment is fear from an unaccustomed imagining; anguish is fear of failure, that is, of missing the mark; for fearing to fail in the action, we feel anguish. Reverence is fear in expectation of blame; and this is the finest passion. Shame is fear over a disgraceful deed committed. And this too is not without hope for salvation. Reverence differs from shame in this: that the one who is ashamed is overwhelmed by what he has done, but the one who has reverence fears to fall into some disgrace. And the ancients often call reverence shame, and shame reverence, misusing the names. Fear comes about through a chilling, with all the heat running together to the heart, to the ruling principle, just as the people, when they are afraid, flee to their rulers. The organ of pain is the mouth of the stomach. For this is what perceives the biting sensation in pains, as Galen says something like this in the third book of his *Demonstration*: for those in pain, no small amount of yellow bile flows down into the stomach, which provides them the biting sensation, and they do not stop suffering and being bitten until they have vomited the bile. For the biting sensation happens to them below the cartilage in the middle of the breastbone, which is called the xiphoid. But the heart lies much higher. For the stomach is below the diaphragm, but the heart is above. And commonly the ancients call the mouth of the stomach the heart, as Hippocrates and Thucydides says in his account of the plague, thus: whenever it settled in the heart, it also upset it, and all discharges of bile, as many as have been named by physicians, ensued. For that which is upset is the mouth of the stomach, being forced to vomit, not the organ, the heart. 21 On the irrational part that is not subject to reason The part, then, that is obedient to reason is of this manner. But of the part not obedient to reason there is the nutritive, the generative, and the pulsative. And the nutritive and the generative are called natural, while the pulsative is called vital. 22 On the nutritive There are four natural powers of the nutritive part: attractive, retentive, alterative, and secretive. For each of the parts of the animal naturally draws to itself its proper nourishment, and having drawn it, retains it, and having retained it, changes it into itself, and thus expels the surplus. And these are the powers that administer the nourishment of the parts of the body, from which growth, both in length and breadth, comes about. And the surpluses are secreted through the stomach, through urine, through vomit, through sweat, through the mouth, through the nostrils, through the ears, through the eyes, through exhalation, through the invisible pores. Now, the other secretions are manifest; but through the ears, the so-called earwax, which is filth of the ears; and through the eyes, tears and rheum; and through exhalation, the sooty part of the heat of the heart. And they say invisible pores are the transpiration of the whole body, through which from the depth

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γίνονται· αἱ γὰρ θεωρητικαί, ἄκραι τινὲς οὖσαι καὶ τὸ τέλειον ἔχουσαι, τὴν ὑπερβολὴν οὐκ ἐπιδέχονται. οὐδὲ γὰρ ἀντίκειται αὐταῖς λύπη οὐδὲ ἐπὶ θεραπείᾳ προηγησαμένης λύπης γίνονται. 19 περὶ θυμοῦ Θυμός ἐστι ζέσις τοῦ περὶ καρδίαν αἵματος, ἐξ ἀναθυμιάσεως τῆς χολῆς ἢ ἀναθολώσεως γινομένη. διὸ καὶ χολὴ λέγεται καὶ χόλος. ἔστι δὲ ὅτε καὶ ὁ θυμός ἐστιν ὄρεξις ἀντιτιμωρήσεως. ἀδικούμενοι γὰρ ἢ νομίζοντες ἀδικεῖσθαι θυμούμεθα, καὶ γίνεται τότε μικτὸν τὸ πάθος ἐξ ἐπιθυμίας καὶ θυμοῦ. εἴδη δὲ τοῦ θυμικοῦ τρία· ὀργή, ἣ καὶ χολὴ καὶ χόλος καλεῖται, μῆνις, κότος. θυμὸς μὲν γὰρ ἀρχὴν καὶ κίνησιν ἔχων, ὀργὴ καὶ χολὴ καὶ χόλος λέγεται· μῆνις δὲ χολὴ εἰς παλαίωσιν ἀγομένη· εἴρηται γὰρ παρὰ τὸ μένειν καὶ τῇ μνήμῃ παραδεδόσθαι· κότος δὲ ὀργὴ ἐπιτηροῦσα καιρὸν εἰς τιμωρίαν· εἴρηται δὲ καὶ οὗτος παρὰ τὸ κεῖσθαι. ἔστι δὲ ὁ θυμὸς τὸ δορυφορικὸν τοῦ λογισμοῦ. ὅταν γὰρ οὗτος ἄξιον κρίνῃ τὸ γενόμενον ἀγανακτήσεως, τότε ὁ θυμὸς ἐπεξέρχεται, ἐὰν κατὰ φύσιν τὴν οἰκείαν τάξιν φυλάττωσιν. 20 περὶ φόβου ∆ιαιρεῖται δὲ καὶ ὁ φόβος εἰς ἕξ, εἰς ὄκνον, εἰς αἰδῶ, εἰς αἰσχύνην, εἰς κατάπληξιν, εἰς ἔκπληξιν, εἰς ἀγωνίαν· ἔστι δὲ ὄκνος μὲν φόβος μελλούσης ἐνεργείας· κατάπληξις δὲ φόβος ἐκ μεγάλης φαντασίας· ἔκπληξις δὲ φόβος ἐξ ἀσυνήθους φαντασίας· ἀγωνία δὲ φόβος διαπτώσεως, τουτέστιν ἀποτυχίας· φοβούμενοι γὰρ ἀποτυχεῖν τῆς πράξεως ἀγωνιῶμεν· αἰδὼς δὲ φόβος ἐπὶ προσδοκίᾳ ψόγου· κάλλιστον δὲ τοῦτο τὸ πάθος· αἰσχύνη δὲ φόβος ἐπ' αἰσχρῷ πεπραγμένῳ. οὐδὲ τοῦτο δὲ ἀνέλπιστον εἰς σωτηρίαν· ταύτῃ δὲ διαφέρει αἰδὼς αἰσχύνης ὅτι ὁ μὲν αἰσχυνόμενος ἐφ' οἷς ἔπραξε καταδύεται· ὁ δὲ αἰδούμενος φοβεῖται περιπεσεῖν ἀδοξίᾳ τινί. καλοῦσι δὲ οἱ παλαιοὶ πολλάκις καὶ τὴν αἰδῶ αἰσχύνην, καὶ τὴν αἰσχύνην αἰδῶ, καταχρώμενοι τοῖς ὀνόμασιν. γίνεται δὲ ὁ φόβος κατὰ περίψυξιν, τοῦ θερμοῦ παντὸς συντρέχοντος εἰς τὴν καρδίαν ἐπὶ τὸ ἀρχικόν, καθάπερ καὶ ὁ δῆμος ὅταν φοβῆται καταφεύγει πρὸς τοὺς ἄρχοντας. τῆς δὲ λύπης ὄργανον τὸ στόμα τῆς κοιλίας. τοῦτο γάρ ἐστι τὸ τῆς δήξεως αἰσθανόμενον ἐν ταῖς λύπαις, ὡς ὁ Γαληνὸς ἐν τῷ τρίτῳ τῆς ἀποδεικτικῆς φησιν οὕτω πως· τοῖς λυπουμένοις οὐκ ὀλίγον εἰς τὴν γαστέρα καταῤῥεῖ ξανθῆς χολῆς, ὃ τὴν δῆξιν αὐτοῖς παρέχει, καὶ οὐ πρό τερον παύονται λυπούμενοι καὶ δακνόμενοι πρὶν ἐξεμέσαι τὴν χολήν. γίνεται γὰρ ἡ δῆξις αὐτοῖς ὑποκάτω τοῦ κατὰ τὰ μέσα στέρνα χόνδρου, τοῦ ξιφοειδοῦς ὀνομαζομένου. πολὺ δὲ ἀνωτέρω κεῖται ἡ καρδία· τοῦ γὰρ διαφράγματος ἡ μὲν γαστὴρ κατωτέρω ἐστίν· ἡ δὲ καρδία ἀνωτέρω. συνήθως δὲ οἱ παλαιοὶ καρδίαν καὶ τὸ στόμα τῆς γαστρὸς καλοῦσιν, ὡς Ἱπποκράτης καὶ Θουκυδίδης ἐν τῷ λοιμῷ λέγων οὕτως· ὁπότε εἰς τὴν καρδίαν στηρίξαι, ἀνέστρεφέν τε αὐτὴν καὶ ἀποκαθάρσεις χολῆς πᾶσαι, ὁπόσαι ἀπ' ἰατρῶν ὠνομασμέναι εἰσίν, ἐπῄεσαν. τὸ γὰρ ἀναστρεφόμενον τὸ στόμα τῆς γαστρός ἐστιν, ἀναγκαζόμενον ἐμεῖν, οὐ τὸ σπλάγχνον ἡ καρδία. 21 περὶ τοῦ ἀλόγου τοῦ μὴ κατηκόου λόγου Τὸ μὲν οὖν ἐπιπειθὲς, λόγῳ τοῦτον ἔχει τὸν τρόπον. τοῦ δὲ μὴ πειθομένου λόγῳ ἐστὶ τό τε θρεπτικὸν καὶ γεννητικὸν καὶ σφυγμικόν. καλεῖται δὲ φυσικὸν μὲν τὸ θρεπτικὸν καὶ γεννητικόν, ζωτικὸν δὲ τὸ σφυγμικόν. 22 περὶ τοῦ θρεπτικοῦ Τοῦ θρεπτικοῦ φυσικαὶ δυνάμεις εἰσὶ τέσσαρες, ἑλκτική, καθεκτική, ἀλλοιωτική, ἀποκριτική· ἕκαστον γὰρ τῶν μορίων τοῦ ζῴου φυσικῶς ἕλκει πρὸς ἑαυτὸ τὴν οἰκείαν τροφὴν καὶ ἑλκύσαν κατέχει καὶ κατασχὸν εἰς ἑαυτὸ μεταβάλλει καὶ οὕτως τὸ περιττὸν ἐξωθεῖ. καὶ αὗταί εἰσιν αἱ δυνάμεις αἱ τὴν τροφὴν τῶν μορίων τοῦ σώματος διοικοῦσαι, ἐξ ὧν ἡ αὔξησις, ἥ τε κατὰ μῆκος καὶ πλάτος, γίνεται. ἐκκρίνεται δὲ τὰ περιττὰ διὰ γαστρός, δι' οὔρων, δι' ἐμέτων, δι' ἱδρώτων, διὰ στόματος, διὰ ῥινῶν, δι' ὤτων, δι' ὀφθαλμῶν, διὰ τῆς ἐκπνοῆς, διὰ τῶν ἀδήλων πόρων. αἱ μὲν οὖν ἄλλαι ἐκκρίσεις πρόδηλοι· δι' ὤτων δὲ ἡ καλουμένη κυψέλη, ἥτις ἐστὶν ῥύπος τῶν ὤτων· διὰ δὲ τῶν ὀφθαλμῶν, δάκρυα καὶ λῆμαι· διὰ δὲ τῆς ἐκπνοῆς, τὸ λιγνυῶδες τῆς θερμότητος τῆς καρδίας. ἀδήλους δὲ πόρους φασὶ τὴν διαπνοὴν παντὸς τοῦ σώματος, καθ' ἣν ἐκ τοῦ βάθους