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CHAPTER 30. A more medical-like theory, in brief, concerning the constitution of our body.

But each person teaches himself the exact structure of our body, from what he sees and lives and perceives, having his own nature as his teacher. It is also possible for one who takes up the account of these things, diligently worked out in books by those wise in such matters, to learn all things with precision. Of these, some were taught through anatomy the position of each of the parts within us; while others understood and explained for what purpose all the parts of the body came to be, so that from this source sufficient knowledge of the human constitution comes to the industrious. But if someone should seek for the church to be the teacher of all these things, so as to need in no way the voice from without (for this is the law of the spiritual sheep, as the Lord says, not to listen to a strange voice), we will also briefly take up the account of these things.

We have understood three things concerning the nature of the body, for the sake of which each of the parts within us has been constituted. For some are for the sake of living, others for the sake of living well, and others are suited for the succession of those who come after. Therefore, whatever parts in us are of such a kind that without them human life cannot exist, we have understood to be in three parts: in the brain, and heart, and liver. But whatever parts are a certain addition of good things, and a bounty of nature, granting to man to live well through them, 241 are the organs of sense. For such things do not constitute life, since often even when some are lacking, the person is nonetheless alive, but it is impossible without their operations to have a share in the pleasures of life. The third purpose looks to what comes after and to succession. And there are also some other things besides these, which underlie all things in common for their continuation, introducing through themselves the appropriate additions, such as the stomach and the lung, the one fanning the innate fire with breath, the other settling the food in the inward parts.

Thus therefore, with the constitution within us being so divided, it is possible to understand precisely that the power for living is not carried out for us in a single way through any one thing; but nature, having distributed the resources for our existence among several parts, makes the contribution from each necessary for the whole. So that also whatever things nature has devised for the security and beauty of life, these are both numerous and have great difference among themselves. But I think it is necessary first to distinguish in brief the first principles of those things that contribute for us to the constitution of life. Therefore, let the matter of the whole body, underlying in common each of the limbs, be passed over in silence for now; for the general study of nature will contribute nothing to us for our purpose, for our particular theory.

Therefore, since it is agreed by all that there is in us a share of all things considered as elements in the world, both of the hot and the cold, and of the other pair understood as the moist and the dry, we must distinguish the individual parts. Accordingly we see three administrative powers of life, of which the one warms the whole with heat, the other moistens with fluid what is being warmed, so that the living being may be preserved in the mean by the equal balance of the opposing qualities, with neither the moist being parched by the excess of heat, nor the hot being quenched by the predominance of what moistens. The third power holds together through itself by a certain juncture and harmony the separated parts of the joints, fitting them with its own ligaments, and sending to all the self-moving and voluntary power; which failing, the part becomes finished and dead, having been deprived of the voluntary spirit. Or rather, before these things it is worthwhile to consider the artfulness of our nature in the very creation of the

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ΚΕΦΑΛΑΙΟΝ Λʹ. Θεωρία τις ἰατρικωτέρα περὶ τῆς τοῦ σώματος ἡμῶν κατασκευῆς δι' ὀλίγων.

Ἀλλὰ τὴν μὲν ἀκριβῆ τοῦ σώματος ἡμῶν δια σκευὴν διδάσκει μὲν ἕκαστος ἑαυτὸν, ἐξ ὧν ὁρᾷ τε καὶ ζῇ καὶ αἰσθάνεται, τὴν ἰδίαν ἑαυτοῦ φύ σιν διδάσκαλον ἔχων. Ἔξεστι δὲ καὶ τὴν ἐν βί βλοις φιλοπονηθεῖσαν τοῖς τὰ τοιαῦτα σοφοῖς περὶ τούτων ἱστορίαν ἀναλαβόντι, πάντα δι' ἀκριβείας μαθεῖν. Ὧν οἱ μὲν ὅπως ἔχει θέσεως τὰ καθέκαστον τῶν ἐν ἡμῖν, διὰ τῆς ἀνατομῆς ἐδιδάχθησαν· οἱ δὲ καὶ πρὸς ὅ τι γέγονε πάντα τὰ τοῦ σώματος μόρια κατενόησάν τε καὶ διηγήσαντο, ὡς ἀρκοῦσαν ἐντεῦθεν τῆς ἀνθρωπίνης κατασκευῆς τὴν γνῶσιν τοῖς φιλοπό νοις γενέσθαι. Εἰ δέ τις ἐπιζητοίη πάντων αὐτῶν τὴν ἐκκλησίαν διδάσκαλον γίνεσθαι, ὡς εἰς μηδὲν τῆς ἔξωθεν φωνῆς ἐπιδεῖσθαι (οὗτος γὰρ τῶν πνευματι κῶν προβάτων ὁ νόμος, καθώς φησιν ὁ Κύριος, τὸ ἀλλοτρίας μὴ ἀκούειν φωνῆς), διὰ βραχέων καὶ τὸν περὶ τούτων λόγον διαληψόμεθα.

Τρία περὶ τὴν τοῦ σώματος ἐνοήσαμεν φύσιν, ὧν χάριν τὰ καθ' ἕκαστον τῶν ἐν ἡμῖν κατεσκεύασται. Τὰ μὲν γὰρ διὰ τὸ ζῇν, τὰ δὲ διὰ τὸ καλῶς ζῇν, ἕτερα δὲ πρὸς τὴν διαδοχὴν τῶν ἐπιγινομένων ἐπιτηδείως ἔχει. Ὅσα μὲν οὖν ἐν ἡμῖν τοιαῦτά ἐστιν, ὧν ἄνευ συστῆναι τὴν ἀνθρω πίνην ζωὴν οὐκ ἐνδέχεται, ἐν τρισὶ μορίοις κατενο ήσαμεν· ἐν ἐγκεφάλῳ, καὶ καρδίᾳ, καὶ ἥπατι. Ὅσα δὲ προσθήκη τίς ἐστι τῶν ἀγαθῶν, καὶ φιλοτιμία τῆς φύσεως, τὸ εὖ ζῇν δι' ἐκείνων τῷ ἀνθρώπῳ χαριζο 241 μένης, τὰ περὶ τὴν αἴσθησίν ἐστιν ὄργανα. Τὰ γὰρ τοιαῦτα τὴν ζωὴν μὲν οὐ συνίστησιν, ἐπεὶ καὶ λιπόν των τινῶν πολλάκις, οὐδὲν ἧττον ἐν τῷ ζῇν ἐστιν ὁ ἄνθρωπος, ἀλλ' ἀμήχανον δίχα τούτων τῶν ἐνεργειῶν, τῶν κατὰ τὴν ζωὴν ἡδέων τὴν μετουσίαν ἔχειν. Ὁ δὲ τρίτος σκοπὸς πρὸς τὸ ἐφεξῆς τε καὶ τὴν διαδοχὴν βλέπει. Ἔστι δὲ καὶ ἄλλα τινὰ παρὰ ταῦτα, ἃ πρὸς διαμονὴν κοινὰ τοῖς πᾶσιν ὑπόκειται. τὰς καταλλήλους προσθήκας δι' ἑαυτῶν ἐπεισάγοντα, ὡς κοιλία καὶ πνεύμων, ὁ μὲν τῷ πνεύματι τὸ ἐγκάρ διον πῦρ ἀναῤῥιπίζων, ἡ δὲ τοῖς σπλάγχνοις τὴν τροφὴν εἰσοικίζουσα. Οὕτω τοίνυν τῆς κατασκευῆς τῆς ἐν ἡμῖν διῃρημένης, ἔστιν ἀκριβῶς κατανοῆσαι, ὅτι οὐ μονοειδῶς ἡμῖν δι' ἑνός τινος ἡ πρὸς τὸ ζῇν δύναμις διεξάγεται· ἀλλὰ πλείοσι μορίοις ἡ φύσις τὰς πρὸς τὴν σύστασιν ἡμῶν ἀφορμὰς ἐπινείμασα, ἀναγκαίαν ποιεῖ πρὸς τὸ ὅλον τὴν παρ' ἑκάστου συν εισφοράν. Ὥστε καὶ ὅσα πρὸς ἀσφάλειαν τῆς ζωῆς καὶ κάλλος ἡ φύσις ἐπετεχνάσατο, πλείω τέ ἐστι ταῦτα, καὶ πολλὴν πρὸς ἄλληλα τὴν διαφορὰν ἔχει. Ἀλλ' οἶμαι διελέσθαι πρότερον ἐν ὀλίγῳ χρῆναι τῶν πρὸς τὴν σύστασιν τῆς ζωῆς συντελούντων ἡμῖν τὰς πρώτας ἀρχάς. Ἡ μὲν οὖν τοῦ παντὸς σώματος ὕλη κοινὴ τοῖς καθ' ἕκαστον μέλεσιν ὑποκειμένη, σι γάσθω τανῦν· οὐδὲν γὰρ πρὸς τὸν σκοπὸν ἡμῖν συντελέσει ἡ καθόλου φυσιολογία πρὸς τὴν μερικὴν θεωρίαν. Ὁμολογουμένου τοίνυν παρὰ πᾶσι τοῦ πάντων ἐν ἡμῖν εἶναι τῶν στοιχειωδῶς ἐν τῷ κόσμῳ θεωρουμένων τὴν μοῖραν, τοῦ τε θερμοῦ καὶ τοῦ ψύχοντος, καὶ τῆς ἑτέρας συζυγίας τῆς κατὰ τὸ ὑγρόν τε καὶ ξηρὸν νοουμένης, τὰ καθ' ἕκαστον ἡμῖν διαληπτέον. Οὐκοῦν ὁρῶμεν τρεῖς τὰς διοικητικὰς τῆς ζωῆς δυνάμεις, ὧν ἡ μὲν διαθάλπει τὸ πᾶν τῇ θερμότητι, ἡ δὲ ὑπονοτίζει τῇ ἰκμάδι τὸ θερμαινόμενον, ὡς ἂν τῇ ἰσοκρατείᾳ τῆς τῶν ἐναντίων ποιότητος, ἐπὶ τοῦ μέσου συντηροῖτο τὸ ζῶον, μήτε τοῦ ὑγροῦ κατα φρυγομένου τῷ πλεονασμῷ τῆς θερμότητος, μήτε τοῦ θερμοῦ σβεννυμένου τῇ ἐπικρατείᾳ τοῦ καθυ γραίνοντος. Ἡ δὲ τρίτη δύναμις συνέχει δι' ἑαυτῆς κατά τινα συμβολήν τε καὶ ἁρμονίαν τὰ διακεκρι μένα τῶν ἄρθρων τοῖς παρ' ἑαυτῆς συνδέσμοις ἁρ μόζουσα, καὶ πᾶσιν ἐπιπέμπουσα τὴν αὐτοκίνητόν τε καὶ προαιρετικὴν δύναμιν· ἧς ἐπιλειπούσης, πέρατον γίνεται, καὶ νεκρῶδες τὸ μέρος, τοῦ προαιρετικοῦ πνεύματος ἀμοιρῆσαν. Μᾶλλον δὲ πρὸ τούτων ἄξιον κατανοῆσαι τὸ τεχνικὸν τῆς φύσεως ἡμῶν ἐν αὐτῇ τῇ δημιουργίᾳ τοῦ