---
title: "Table-Talk · Quaestiones convivales"
author: "Plutarch"
translator: "Thomas Creech, rev. William W. Goodwin"
languages: [grc, en]
shelf: "Philosophy"
section: 10 of 20
url: https://scriptura.si/works/plutarch-table-talk/10/
cite: "Plutarch, tr. Thomas Creech, rev. William W. Goodwin, Table-Talk · Quaestiones convivales, section 10. Scriptura (scriptura.si), https://scriptura.si/works/plutarch-table-talk/10/"
---

# Table-Talk · Quaestiones convivales

*Plutarch, tr. Thomas Creech, rev. William W. Goodwin*

Nine books of dinner conversations: why we hunger more in autumn, which came first, the hen or the egg, and many more.

> Greek: ed. Grēgorios N. Vernardakēs, from the Perseus Digital Library (canonical-greekLit, tlg0007.tlg112, CC BY-SA 4.0).

> English: Thomas Creech, rev. William W. Goodwin, from the Perseus Digital Library (tlg0007.tlg112.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 10. Book V · chapters 6–10

Source: https://scriptura.si/works/plutarch-table-talk/10/ · cite a paragraph as https://scriptura.si/works/plutarch-table-talk/10/#p-N

[¶0] 6.1. AFTER this it was presently asked, why the room which at the beginning of supper seems too narrow for the guests is afterwards wide enough; when the contrary is most likely, after they are filled with the supper. Some said, the posture of our sitting was the cause; for they sit, when they eat, with their full breadth to the table, that they may command it with their right hand; but after they leave supped, they sit more sideways, and make an acute figure with their bodies, and do not touch the place according to the superficies, if I may so say, but the line Now as cockal bones do not take up as much room when they fall upon one end as when they fall flat, so every one of us at the beginning sitting broadwise, and with a full face to the table, afterwards changes the figure. and turns his depth, not his breadth, to the board. Some attribute it to the beds whereon we sat, for those when pressed stretch; as strait shoes after a little wearing have their pores widened, and grow fit for—sometimes too big for— the foot. An old man in the company merrily said, that the same feast had two very different presidents and directors; in the beginning, Hunger, that is not the least skilled in ordering and disposing, but afterward Bacchus, whom all acknowledge to be the best orderer of an army in the world. As therefore Epaminondas, when the unskilful captains had led their forces into narrow disadvantageous straits, relieved the phalanx that was fallen foul on itself and all in disorder, and brought it into good rank and file again; thus we in the beginning being like greedy hounds confused and disordered by hunger, the God (hence named the looser and the dance-arranger) settles us in a friendly and agreeable order.

> Greek: 6.1. ῥηθέντων δὲ τούτων, εὐθὺς ἐζητεῖτο περὶ τῆς ἐν ἀρχῇ στενοχωρίας τῶν κατακειμένων εἶτʼ ἀνέσεως· οὗ τοὐναντίον εἰκὸς ἦν συμβαίνειν διὰ τὴν ἀπὸ τοῦ δείπνου πλήρωσιν. ἔνιοι μὲν οὖν ἡμῶν τὸ σχῆμα τῆς κατακλίσεως ᾐτιῶντο πλατεῖς γὰρ ὡς ἐπίπαν κατακειμένους δειπνεῖν, ἅτε δὴ τὴν δεξιὰν προτείνοντας ἐπὶ τὰς τραπέζας· δειπνήσαντας δʼ ἀναστρέφειν αὑτοὺς μᾶλλον ἐπὶ πλευράν, ὀξὺ τὸ σχῆμα ποιοῦντας τοῦ σώματος καὶ οὐκέθʼ ὡς εἰπεῖν κατʼ ἐπίπεδον, ἀλλὰ κατὰ γραμμὴν τῆς χώρας ἁπτομένους· ὥσπερ οὖν οἱ ἀστράγαλοι τόπον ἐλάττω κατέχουσιν ὀρθοὶ πίπτοντες ἢ πρηνεῖς, οὕτως ἡμῶν ἕκαστον ἐν ἀρχῇ μὲν ἐπὶ στόμα προνεύειν ἀποβλέποντα πρὸς τὴν τράπεζαν ὕστερον δὲ μετασχηματίζειν ἐπὶ βάθος ἐκ πλάτους τὴν κατάκλισιν. οἱ δὲ πολλοὶ τὴν συνένδοσιν τῆς στρωμνῆς προυφέροντο· θλιβομένην γὰρ ἐν τῇ κατακλίσει πλατύνεσθαι καὶ διαχωρεῖν, ὥσπερ τῶν ὑποδημάτων τὰ τριβόμενα, κατὰ μικρὸν ἐνδιδόντα καὶ χαλῶντα τοῖς πόροις, εὐρυχωρίαν τῷ ποδὶ καὶ ἀναστροφὴν παρέχει. ὁ δὲ πρεσβύτης ἅμα παίζων δύʼ ἔφη ταὐτὸ συμπόσιον ἀνομοίους ἔχειν ἐπιστάτας τε καὶ ἡγεμόνας, ἐν ἀρχῇ μὲν τὸν λιμὸν ᾧ τῶν τακτικῶν οὐδὲν μέτεστιν, ὕστερον δὲ τὸν Διόνυσον ὃν πάντες ἄριστον γεγονέναι στρατηγὸν ὁμολογοῦσιν ὥσπερ οὖν ὁ Ἐπαμεινώνδας, εἴς τινα δυσχωρίαν τῶν στρατηγῶν ὑπʼ ἀπειρίας εἰσβαλλόντων τὴν φάλαγγα περιπίπτουσαν ἑαυτῇ καὶ ταρασσομένην ὑπολαβών, ἐξέλυσε καὶ κατέστησεν εἰς τάξιν· οὕτως ἡμᾶς ἐν ἀρχῇ συμπεφορημένους ὑπὸ τοῦ λιμοῦ κυνηδὸν ἄρτι παραλαμβάνων ὁ Λυαῖος θεὸς καὶ Χορεῖος εἰς τάξιν ἱλαρὰν καὶ φιλάνθρωπον καθίστησιν.

[¶1] 7.1. A DISCOURSE happening at supper concerning those that are said to bewitch or have a bewitching eye, most of the company looked upon it as a whim, and laughed at it. But Metrius Florus, who then gave us a supper, said that the strange events wonderfully confirmed the report; and because we cannot give a reason for the thing, therefore to disbelieve the relation was absurd, since there are a thousand things which evidently are, the reasons of which we cannot readily assign. And, in short, he that requires every thing should be probable destroys all wonder and admiration; and where the cause is not obvious, there we begin to doubt, that is, to philosophize. So that they who disbelieve all wonderful relations do in some measure take away philosophy. The cause why any thing is so, reason must find out; but that a thing is so, testimony is a sufficient evidence; and we have a thousand instances of this sort attested. We know that some men by looking upon young children hurt them very much, their weak and soft temperature being wrought upon and perverted, whilst those that are strong and firm are not so liable to be wrought upon. And Phylarchus tells us that the Thibians, the old inhabitants about Pontus, were destructive not only to little children, but to some also of riper years; for those upon whom they looked or breathed, or to whom they spake, would languish and grow sick. And this, likely, those of other countries perceived who bought slaves there. But perhaps this is not so much to be wondered at, for in touching and handling there is some apparent principle and cause of the effect. And as when you mix other birds’ wings with the eagles’, the plumes waste and suddenly consume; so there is no reason to the contrary, but that one man’s touch may be good and advantageous, and another’s hurtful and destructive. But that some, by being barely looked upon, are extremely prejudiced is certain; though the stories are disbelieved, because the reason is hard to be given.

> Greek: 7.1. περὶ τῶν καταβασκαίνειν, καὶ βάσκανον ἔχειν ὀφθαλμὸν ἐμπεσόντος λόγου παρὰ δεῖπνον, οἱ μὲν ἄλλοι παντάπασιν ἐξεφλαύριζον τὸ πρᾶγμα καὶ κατεγέλων· ὁ δʼ ἑστιῶν ἡμᾶς Μέστριος Φλῶρος ἔφη τὰ μὲν γιγνόμενα τῇ φήμῃ θαυμαστῶς βοηθεῖν· τῷ δʼ αἰτίας ἀπορεῖν ἀπιστεῖσθαι τὴν ἱστορίαν οὐ δικαίως, ὅπου, μυρίων ἐμφανῆ τὴν οὐσίαν ἐχόντων, ὁ τῆς αἰτίας λόγος ἡμᾶς διαπέφευγεν· ὅλως δʼ εἶπεν ὁ ζητῶν ἐν ἑκάστῳ τὸ εὔλογον ἐκ πάντων ἀναιρεῖ τὸ θαυμάσιον. ὅπου γὰρ ὁ τῆς αἰτίας ἐπιλείπει λόγος, ἐκεῖθεν ἄρχεται τὸ ἀπορεῖν, τουτέστι τὸ φιλοσοφεῖν· ὥστε τρόπον τινὰ φιλοσοφίαν ἀναιροῦσιν οἱ τοῖς θαυμασίοις ἀπιστοῦντες. δεῖ δʼ ἔφη τὸ μὲν διὰ τί γίγνεται τῷ λόγῳ μετιέναι, τὸ δʼ ὅτι γίγνεται παρὰ τῆς ἱστορίας λαμβάνειν. ἱστορεῖται δὲ πολλὰ τοιαῦτα· γιγνώσκομεν γὰρ ἀνθρώπους τῷ καταβλέπειν τὰ παιδία μάλιστα βλάπτοντας, ὑγρότητι τῆς ἕξεως καὶ ἀσθενείᾳ τρεπομένης ὑπʼ αὐτῶν καὶ κινουμένης ἐπὶ τὸ χεῖρον, ἧττον δὲ τῶν στερεῶν καὶ πεπηγότων ἤδη τοῦτο πασχόντων. καίτοι τούς γε περὶ τὸν Πόντον οἰκοῦντας πάλαι Θιβεῖς προσαγορευομένους ἱστορεῖ Φύλαρχος οὐ παιδίοις μόνον ἀλλὰ καὶ τελείοις ὀλεθρίους εἶναι· καὶ γὰρ τὸ βλέμμα καὶ τὴν ἀναπνοὴν καὶ τὴν διάλεκτον αὐτῶν παραδεχομένους τήκεσθαι καὶ νοσεῖν· ᾔσθοντο δʼ ὡς ἔοικε τὸ γιγνόμενον οἱ μιγάδες, οἰκέτας ἐκεῖθεν ὠνίους ἐξάγοντες. ἀλλὰ τούτων τὸ μὲν ἴσως ἧττόν ἐστι θαυμαστὸν ἡ γὰρ ἐπαφὴ καὶ συνανάχρωσις ἔχει τινὰ φαινομένην πάθους ἀρχήν· καὶ καθάπερ τὰ τῶν ἄλλων ὀρνέων πτερὰ τοῖς τοῦ ἀετοῦ συντεθέντα διόλλυται ψηχόμενα καὶ ἀπανθεῖ τῶν πτίλων μυδώντων, οὕτως οὐδὲν ἀπέχει καὶ ἀνθρώπου ψαῦσιν τὴν μὲν ὠφέλιμον εἶναι τὴν δʼ ἀπηνῆ καὶ βλαβεράν· τὸ δὲ καὶ προσβλεφθέντας ἀδικεῖσθαι συμβαίνει μὲν ὥσπερ εἴρηκα, τῷ δὲ τὴν αἰτίαν ἔχειν δυσθήρατον ἀπιστεῖται.

[¶2] 7.2. True, said I, but methinks there is some small track to the cause of this effect, if you come to the effluvia of bodies. For smell, voice, breath, and the like, are effluvia from animal bodies, and material parts that move the senses, which are wrought upon by their impulse. Now it is very likely that such effluvia must continually part from animals, by reason of their heat and motion; for by that the spirits are agitated, and the body, being struck by those, must continually send forth effluvia. And it is probable that these pass chiefly through the eye. For the sight, being very vigorous and active, together with the spirit upon which it depends, sends forth a strange fiery power; so that by it men act and suffer very much, and are always proportionably pleased or displeased, according as the visible objects are agreeable or not. Love, that greatest and most violent passion of the soul, takes its be ginning from the eye; so that a lover, when he looks upon the fair, flows out, as it were, and seems to mix with them. And therefore why should any one, that believes men can be affected and prejudiced by the sight, imagine that they cannot act and hurt as well? For the mutual looks of mature beauties, and that which comes from the eye, whether light or a stream of spirits, melt and dissolve the lovers with a pleasing pain, which they call the bittersweet of love. For neither by touching or hearing the voice of their beloved are they so much wounded and wrought upon, as by looking and being looked upon again. There is such a communication, such a flame raised by one glance, that those must be altogether unacquainted with love that wonder at the Median naphtha, that takes fire at a distance from the flame. For the glances of a fair one, though at a great distance, quickly kindle a fire in the lover’s breast. Besides everybody knows the remedy for the jaundice; if they look upon the bird called charadrios, they are cured. For that animal seems to be of that temperature and nature as to receive and draw away the disease, that like a stream flows out through the eyes; so that the charadrios will not look on one that hath the jaundice; he cannot endure it, but turns away his head and shuts his eyes, not envying (as some imagine) the cure he performs, but being really hurted by the effluvia of the patient. And of all diseases, soreness of the eyes is the most infectious; so strong and vigorous is the sight, and so easily does it cause infirmities in another.

> Greek: 7.2. καὶ μήν ἔφην ἐγώ τρόπον τινὰ τῆς αἰτίας αὐτὸς ἴχνος τι καὶ τρίβον ἀνεύρηκας, ἐπὶ τὰς ἀπορροὰς τῶν σωμάτων ἀφικόμενος· καὶ γὰρ ἡ ὀσμὴ καὶ ἡ φωνὴ καὶ τὸ ῥεῦμα τῆς ἀναπνοῆς ἀποφοραὶ τινές εἰσι τῶν ζῴων καὶ μέρη κινοῦντα τὰς αἰσθήσεις, ὅταν ὑπʼ αὐτῶν προσπεσόντων πάθωσι. πολὺ δὲ μᾶλλον εἰκός ἐστι τῶν ζῴων ἀποφέρεσθαι τὰ τοιαῦτα διὰ τὴν θερμότητα καὶ τὴν κίνησιν, οἱονεί τινα σφυγμὸν καὶ κλόνον ἔχοντος τοῦ πνεύματος, ὑφʼ οὗ τὸ σῶμα κρουόμενον ἐνδελεχῶς ἐκπέμπει τινὰς ἀπορροάς;.· μάλιστα δὲ τοῦτο γίγνεσθαι διὰ τῶν ὀφθαλμῶν εἰκός ἐστι· πολυκίνητος γὰρ ἡ ὄψις οὖσα μετὰ πνεύματος αὐγὴν ἀφιέντος πυρώδη θαυμαστήν τινα διασπείρει δύναμιν, ὥστε πολλὰ καὶ πάσχειν καὶ ποιεῖν διʼ αὐτῆς τὸν ἄνθρωπον. ἡδοναῖς τε γὰρ συμμέτροις καὶ ἀηδίαις ὑπὸ τῶν ὁρατῶν τρεπόμενος συνέχεται· καὶ τῶν ἐρωτικῶν, ἃ δὴ μέγιστα καὶ σφοδρότατα παθήματα τῆς ψυχῆς ἐστιν, ἀρχὴν ἡ ὄψις ἐνδίδωσιν ὥστε ῥεῖν καὶ λείβεσθαι τὸν ἐρωτικόν, ὅταν ἐμβλέπῃ τοῖς καλοῖς, οἷον ἑλκόμενον εἰς αὐτούς. διὸ καὶ θαυμάσειεν ἄν· τις οἶμαι μάλιστα τῶν πάσχειν μὲν καὶ κακοῦσθαι τὸν ἄνθρωπον διὰ τῆς ὄψεως οἰομένων, οὐκέτι δὲ δρᾶν καὶ βλάπτειν. αἱ γὰρ ἀντιβλέψεις τῶν ἐν ὥρᾳ καὶ τὸ διὰ τῶν ὀμμάτων ἐκπῖπτον, εἴτʼ ἄρα φῶς εἴτε ῥεῦμα, τοὺς ἐρῶντας ἐκτήκει καὶ ἀπόλλυσι μεθʼ ἡδονῆς ἀλγηδόνι μεμιγμένης, ἣν αὐτοὶ γλυκύπικρον ὀνομάζουσιν· οὔτε γὰρ ἁπτομένοις οὔτʼ ἀκούουσιν οὕτω τιτρώσκεσθαι συμβαίνει καὶ πάσχειν, ὡς προσβλεπομένοις καὶ προσβλέπουσι. τοιαύτη γὰρ γίγνεται διάδοσις καὶ ἀνάφλεξις ἀπὸ τῆς ὄψεως, ὥστε παντελῶς ἀπειράτους ἔρωτος ἡγεῖσθαι τοὺς τὸν Μη Μηδικὸν νάφθαν θαυμάζοντας ἐκ διαστήματος ὑπὸ τοῦ πυρὸς ἀναφλεγόμενον αἱ γὰρ τῶν καλῶν ὄψεις, κἂν πάνυ πόρρωθεν ἀντιβλέπωσι, πῦρ ἐν ταῖς τῶν ἐρωτικῶν ψυχαῖς ἀνάπτουσι. καὶ μὴν τό γε τῶν ἰκτερικῶν βοήθημα πολλάκις ἱστοροῦμεν· ἐμβλέποντες γὰρ τῷ χαραδριῷ θεραπεύονται· τοιαύτην ἔοικε τὸ ζῷον φύσιν καὶ κρᾶσιν ἔχειν, ὥσθʼ ἕλκειν καὶ δέχεσθαι τὸ πάθος ἐκπίπτον, ὥσπερ ῥεῦμα, διὰ τῆς ὄψεως· ὅθεν οὐ προσβλέπουσιν οἱ χαραδριοὶ τοὺς τὸν ἴκτερον ἔχοντας οὐδὲ καρτεροῦσιν, ἀλλʼ ἀποστρέφονται καὶ τὰ ὄμματα συγκλείσαντες ἔχουσιν· οὐ φθονοῦντες·, ὡς ἔνιοι νομίζουσι, τῆς ἀπʼ αὐτῶν ἰάσεως ἀλλʼ ὥσπερ ὑπὸ πληγῆς τιτρωσκόμενοι. τῶν δʼ ἄλλων νοσημάτων μάλιστα καὶ τάχιστα τὰς ὀφθαλμίας ἀναλαμβάνουσιν οἱ συνόντες· οὕτω δύναμιν ἔχει ὀξεῖαν ἡ ὄψις ἐνδοῦναι καὶ προσβαλεῖν ἑτέρῳ πάθους ἀρχήν.

[¶3] 7.3. Very right, said Patrocles, and you reason well as to changes wrought upon the body; but as to the soul, which in some measure exerts the power of witchcraft, how can this give any disturbance by the eye? Sir, I replied, do not you consider, that the soul, when affected, works upon the body? Thoughts of love excite lust, and rage often blinds dogs as they fight with wild beasts. Sorrow, covetousness, or jealousy makes us change color, and destroys the habit of the body; and envy more than any passion, when fixed in the soul, fills the body full of ill humors, and makes it pale and ugly; which deformities good painters in their pictures of envy endeavor to represent. Now, when men thus perverted by envy fix their eyes upon another, and these, being nearest to the soul, easily draw the venom from it, and send out as it were poisoned darts, it is no wonder, in my mind, if he that is looked upon is hurt. Thus the biting of a dog when mad is most dangerous; and then the seed of a man is most prolific, when he embraces one that he loves; and in general the affections of the mind strengthen and invigorate the powers of the body. And therefore people imagine that those amulets that are preservative against witchcraft are likewise good and efficacious against envy; the sight by the strangeness of the spectacle being diverted, so that it cannot make so strong an impression upon the patient. This, Florus, is what I can say; and pray, sir, accept it as my club for this entertainment.

> Greek: 7.3. καὶ μάλʼ ἔφη λέγεις ὀρθῶς ὁ Πατροκλέας ἐπί γε τῶν σωματικῶν τὰ δὲ τῆς ψυχῆς, ὧν ἐστι καὶ τὸ βασκαίνειν, τίνα τρόπον καὶ πῶς διὰ τῆς ὄψεως τὴν βλάβην εἰς τοὺς ὁρωμένους διαδίδωσιν; οὐκ οἶσθʼ ἔφην ὅτι πάσχουσʼ ἡ ψυχὴ τὸ σῶμα συνδιατίθησιν; ἐπίνοιαι γὰρ ἀφροδισίων ἐγείρουσιν αἰδοῖα, καὶ θυμοὶ κυνῶν ἐν ταῖς πρὸς τὰ θηρία γιγνομέναις ἁμίλλαις ἀποσβεννύουσι τὰς ὁράσεις πολλάκις καὶ τυφλοῦσι· λῦπαι δὲ καὶ φιλαργυρίαι καὶ ζηλοτυπίαι τὰ χρώματα τρέπουσι καὶ καταξαίνουσι τὰς ἕξεις· ὧν οὐδενὸς ὁ φθόνος ἧττον ἐνδύεσθαι τῇ ψυχῇ πεφυκὼς ἀναπίμπλησι καὶ τὸ σῶμα πονηρίας, ἣν οἱ ζωγράφοι καλῶς ἐπιχειροῦσιν ἀπομιμεῖσθαι τὸ τοῦ φθόνου πρόσωπον ὑπογράφοντες. ὅταν οὖν οὕτως ὑπὸ τοῦ φθονεῖν διατεθέντες ἀπερείδωσι τὰς ὄψεις, αἱ δʼ ἔγγιστα τεταγμέναι τῆς ψυχῆς σπάσασαι τὴν κακίαν ὥσπερ πεφαρμαγμένα βέλη προσπίπτωσιν, οὐδὲν οἶμαι συμβαίνει παράλογον οὐδʼ ἄπιστον, εἰ κινοῦσι τοὺς προσορωμένους· καὶ γὰρ τὰ δήγματα τῶν κυνῶν χαλεπώτερα γίγνεται μετʼ ὀργῆς δακνόντων· καὶ τὰ σπέρματα τῶν ἀνθρώπων μᾶλλον ἅπτεσθαί φασιν, ὅταν ἐρῶντες πλησιάζωσι· καὶ ὅλως τὰ πάθη τὰ τῆς ψυχῆς ἐπιρρώννυσι καὶ ποιεῖ σφοδροτέρας τὰς τοῦ σώματος δυνάμεις. διὸ καὶ τὸ τῶν λεγομένων προβασκανίων γένος οἴονται πρὸς τὸν φθόνον ὠφελεῖν, ἑλκομένης διὰ τὴν ἀτοπίαν τῆς ὄψεως, ὥσθʼ ἧττον ἐπερείδειν τοῖς πάσχουσιν. αὗταί σοι εἶπον ὦ Φλῶρε, συμβολαὶ τῆς εὐωχίας ἀπηριθμήσθωσαν.

[¶4] 7.4. Well, said Soclarus, but let us try whether the money be all good or no; for, in my mind, some of it seems brass. For if we admit the general report about these matters to be true, you know very well that it is commonly supposed that some have friends, acquaintance, and even fathers, that have such evil eyes; so that the mothers will not show their children to them, nor for a long time suffer them to be looked upon by such; and how can the effects wrought by these proceed from envy? But what, for God’s sake, wilt thou say to those that are reported to bewitch themselves?—for I am sure you have heard of such. or at least read these lines:
Curls once on Eutel’s head in order stood;
But when he viewed his figure in a flood,
He overlooked himself, and now disease...
For they say that this Eutelidas, appearing very delicate and beauteous to himself, was affected with that sight and grew sick upon it, and lost his beauty and his health. Now, pray sir, what reason can you find for these wonderful effects?

> Greek: 7.4. καὶ ὁ Σώκλαρος ἂν γʼ ἔφη πρότερον ἡμεῖς αὐτὰ δοκιμάσωμεν· ἔστι γὰρ ὅ τι τοῦ λόγου καταφαίνεται κίβδηλον. εἰ γὰρ ἃ λέγουσι πολλοὶ περὶ τῶν βασκαινομένων ὡς ἀληθῆ τίθεμεν, οὐκ ἀγνοεῖς δήπουθεν ὅτι καὶ φίλους καὶ οἰκείους, ἔνιοι δὲ καὶ πατέρας ἔχειν ὀφθαλμὸν βάσκανον ὑπολαμβάνουσιν, ὥστε μὴ δεικνύναι τὰς γυναῖκας αὐτοῖς τὰ παιδία μηδὲ πολὺν ἐᾶν χρόνον ὑπὸ τῶν τοιούτων καταβλέπεσθαι· πῶς οὖν ἔτι δόξει φθόνου τὸ πάθος εἶναι; τί δʼ, πρὸς τοῦ Διός, ἐρεῖς περὶ τῶν ἑαυτοὺς καταβασκαίνειν λεγομένων; καὶ γὰρ τοῦτʼ ἀκήκοας· εἰ δὲ μή, πάντως ταῦτʼ ἀνέγνωκας
καλαὶ μέν ποτʼ ἔσαν, καλαί, φόβαι Εὐτελίδαο·
ἀλλʼ αὑτὸν βάσκαινεν ἰδὼν ὀλοφώιος ἀνὴρ
δίνῃ ἐν ποταμῷ· τὸν δʼ αὐτίκα νοῦσος ἀεικής …
ὁ γὰρ Εὐτελίδας λέγεται, καλὸς ἑαυτῷ φανεὶς· καὶ παθών τι πρὸς τὴν ὄψιν, ἐκ τούτου νοσῆσαι καὶ τὴν εὐεξίαν μετὰ τῆς ὥρας ἀποβαλεῖν. ἀλλʼ ὅρα πῶς ἔχεις εὑρησιλογίας πρὸς τὰς τοιαύτας ἀτοπίας.

[¶5] 7.5. At any other time, I replied, I question not but I shall give you full satisfaction. But now, sir, after such a large pot as you have seen me take, I boldly affirm, that all passions which have been fixed in the soul a long time raise ill humors in the body, which by continuance growing strong enough to be, as it were, a new nature, being excited by any intervening accident, force men, though unwilling, to their accustomed passions. Consider the timorous, they are afraid even of those things that preserve them. Consider the pettish, they are angry with their best and dearest friends. Consider the amorous and lascivious, in the height of their fury they dare violate a Vestal. For custom is very powerful to draw the temper of the body to any thing that is suitable to it; and he that is apt to fall will stumble at every thing that lies in his way. So that we need not wonder at those that have raised in themselves an envious and bewitching habit, if according to the peculiarity of their passion they are carried on to suitable effects; for when they are once moved, they do that which the nature of the thing, not which their will, leads them to. For as a sphere must necessarily move spherically, and a cylinder cylindrically, according to the difference of their figures; thus his dis position makes an envious man move enviously to all things; and it is likely they should chiefly hurt their most familiar acquaintance and best beloved. And that fine fellow Eutelidas you mentioned, and the rest that are said to overlook themselves, may be easily and upon good rational grounds accounted for; for, according to Hippocrates. a good habit of body, when at height, is easily perverted, and bodies come to their full maturity do not stand at a stay there, but fall and waste down to the contrary extreme. And therefore when they are in very good plight, and see themselves look much better than they expected, they gaze and wonder; but then their body being nigh to change, and their habit declining into a worse condition, they overlook themselves. And this is done when the effluvia are stopped and reflected by the water rather than by any other specular body; for this breathes upon them whilst they look upon it, so that the very same particles which would hurt others must hurt themselves. And this perchance often happens to young children, and the cause of their diseases is falsely attributed to those that look upon them.

> Greek: 7.5. ἄλλως μέν ἔφην οὐ μάλʼ ἱκανῶς· πίνων δ’ ὡς ὁρᾷς ἐκ τῆς τηλικαύτης κύλικος, οὐκ ἀτόλμως· λέγω δʼ ὅτι τὰ μὲν πάθη πάντα, ταῖς ψυχαῖς ἐμμείναντα πολὺν χρόνον, ἕξεις ἐνεργάζεται πονηράς· αὗται δʼ, ὅταν ἰσχὺν φύσεως λάβωσιν, ὑπὸ τῆς τυχούσης κινούμεναι προφάσεως, πολλάκις καὶ ἄκοντας ἐπὶ τὰ οἰκεῖα καὶ συνήθη καταφέρουσι πάθη. σκόπει δὲ τοὺς δειλοὺς ὅτι καὶ τὰ σῴζοντα φοβοῦνται, καὶ τοὺς ὀργίλους ὅτι καὶ τοῖς φιλτάτοις δυσκολαίνουσι, καὶ τοὺς ἐρωτικοὺς καὶ ἀκολάστους ὅτι τελευτῶντες οὐδὲ τῶν ἁγιωτάτων ἀπέχεσθαι δύνανται σωμάτων. ἡ γὰρ συνήθεια δεινὴ πρὸς τὸ οἰκεῖον ἐξάγειν τὴν διάθεσιν, καὶ τὸν ἀκροσφαλῶς ἔχοντα πᾶσι προσπταίειν ἀνάγκη τοῖς ὑποπίπτουσιν· ὥστʼ οὐκ ἄξιον θαυμάζειν τοὺς τὴν φθονητικὴν καὶ βασκαντικὴν ἀπειργασμένους ἐν ἑαυτοῖς ἕξιν, εἰ καὶ πρὸς τὰ οἰκεῖα κατὰ τὴν τοῦ πάθους ἰδιότητα κινοῦνται· κινούμενοι δʼ οὕτως ὃ πεφύκασιν οὐχ ὃ βούλονται ποιοῦσιν. ὡς γὰρ ἡ σφαῖρα κινεῖσθαι σφαιρικῶς καὶ κυλινδρικῶς ὁ κύλινδρος ἀναγκάζετει κατὰ τὴν τοῦ σχήματος διαφοράν, οὕτως τὸν οὕτω φθονερὸν ἡ διάθεσις φθονητικῶς πρὸς ἅπαντα κινεῖ. οὐ μὴν ἀλλὰ καὶ καταβλέπειν εἰκός ἐστιν αὐτοὺς τὰ οἰκεῖα καὶ ποθούμενα μᾶλλον· διὸ καὶ βλάπτουσι μᾶλλον. ὁ δὲ βέλτιστος Εὐτελίδας καὶ ὅσοι λέγονται καταβασκαίνειν ἑαυτοὺς οὐκ ἀλόγως μοι δοκοῦσι τοῦτο πάσχειν. σφαλερὸν γὰρ ἡ ἐπʼ ἄκρον εὐεξία κατὰ τὸν Ἱπποκράτην, καὶ τὰ σώματα προελθόντα μέχρι τῆς ἄκρας ἀκμῆς οὐχ ἕστηκεν, ἀλλὰ ῥέπει καὶ ταλαντεύεται πρὸς τοὐναντίον· ὅταν οὖν ἐπίδοσιν ἀθρόαν λάβωσι καὶ βέλτιον ἢ προσεδόκων ἔχοντας ἑαυτοὺς; ἐπιβλέπωσιν, ὥστε θαυμάζειν καὶ κατασκοπεῖν τὸ σῶμα τῆς μεταβολῆς, ἐγγὺς εἰσι καταφερόμενοι ταῖς ἕξεσι πρὸς τὸ χεῖρον, ἑαυτοὺς καταβασκαίνειν. τοῦτο δὲ γίγνεται μᾶλλον ἀπὸ τῶν πρὸς ὕδασιν ἤ τισιν ἄλλοις ἐσόπτροις ὑφισταμένων ῥευμάτων ἀναπνεῖ γὰρ ἐπʼ αὐτοὺς τοὺς ὁρῶντας, ὥσθʼ οἷς ἑτέρους ἔβλαπτον, αὐτοὺς κακοῦσθαι. τοῦτο δʼ ἴσως καὶ περὶ τὰ παιδία γιγνόμενον καταψεύδεται πολλάκις τὴν αἰτίαν τῶν ἐνορώντων.

[¶6] 7.6. When I had done, Gaius, Florus’s son-in-law, said: Then it seems you make no more reckoning or account of Democritus’s images, than of those of Aegium or Megara; for he delivers that the envious send out images which are not altogether void of sense or force, but full of the disturbing and poisonous qualities of those from whom they come. Now these being mixed with such qualities, and remaining with and abiding in those persons that are overlooked, disturb and injure them both in mind and body; for this, I think, is the meaning of that philosopher, a man in his opinions and expressions admirable and divine. Very true, said I, and I wonder that you did not observe that I took nothing from those effluvia and images but life and will; lest you should imagine that, now it is almost midnight, I brought in spectres and wise and understanding images to terrify and fright you; but in the morning, if you please, we will talk of those things.

> Greek: 7.6. ἐμοῦ δὲ παυσαμένου, Γάιος ὁ Φλώρου γαμβρὸς τῶν δὲ Δημοκρίτου ἔφη εἰδώλων, ὥσπερ Αἰγιέων ἢ Μεγαρέων, ἀριθμὸς οὐδεὶς οὐδὲ λόγος· ἅ φησιν ἐκεῖνος ἐξιέναι τοὺς φθονοῦντας, οὔτʼ αἰσθήσεως ἄμοιρα παντάπασιν οὔτθʼ ὁρμῆς, ἀνάπλεὰ τε τῆς ἀπὸ τῶν προϊεμένων μοχθηρίας καὶ βασκανίας· μεθʼ ἧς ἐμπλασσόμενα καὶ παραμένοντα καὶ συνοικοῦντα τοῖς βασκαινομένοις ἐπιταράττειν καὶ κακοῦν αὐτῶν τό τε σῶμα καὶ τὴν διάνοιαν; οὕτω γὰρ οἶμαί πως τὸν ἄνδρα τῇ δόξῃ, τῇ δὲ λέξει δαιμονίως λέγειν καὶ μεγαλοπρεπῶς.πάνυ μὲν οὖν ἔφην ἀλλὰ θαυμάζω, πῶς ἔλαθον ὑμᾶς οὐδὲν ἄλλο τῶν ῥευμάτων τούτων ἢ τὸ ἔμψυχον ἀφελὼν καὶ προαιρετικὸν ἵνα μή με δόξητε πόρρω νυκτῶν ὑμῖν ἐπάγοντα φάσματα καὶ εἴδωλα πεπνυμένα καὶ φρονοῦντα μορμολύττεσθαι καὶ διαταράττειν. ἕωθεν οὖν, ἐὰν δοκῇ, περὶ τούτων σκεψώμεθα.

[¶7] 8.1. As we were at supper in Chaeronea, and had all sorts of fruit at the table, one of the company chanced to speak these verses,
The fig-trees sweet, the apple-trees that bear
Fair fruit, and olives green through all the year.
Upon this there arose a question, why the poet calls apple-trees particularly ἀγλαόκρποι, bearing fair fruit. Trypho the physician said, that this epithet was given comparatively in respect of the tree, because, being small and no goodly tree to look upon, it bears fair and large fruit. Somebody else said, that the particular excellencies that are scattered amongst all other fruits are united in this alone. As to the touch, it is smooth and clean, so that it makes the hand that toucheth it odorous without defiling it; it is sweet to the taste, and to the smell and sight very pleasing; and therefore there is reason that it should be duly praised, as being that which congregates and allures all the senses together.

> Greek: 8.1. ἑστιωμένων ἡμῶν ποτʼ ἐν Χαιρωνείᾳ καὶ παρατεθείσης παντοδαπῆς ὀπώρας, ἐπῆλθέ τινι τῶν κατακειμένων ἀναφθέγξασθαι τὸν στίχον ἐκεῖνον συκέαι τε γλυκεραὶ καὶ μηλέαι ἀγλαόκαρποι καὶ ἐλαῖαι τηλεθόωσαι ζήτησις οὖν ἦν, διὰ τί τὰς μηλέας ὁ ποιητὴς ἀγλαοκάρπους ἐξαιρέτως προσεῖπεν. καὶ Τρύφων μὲν ὁ ἰατρὸς ἔλεγε κατὰ τὴν πρὸς τὸ δένδρον εἰρῆσθαι σύγκρισιν, ὅτι μικρὸν ὂν κομιδῇ καὶ τὴν ὄψιν εὐτελὲς καλὸν καὶ μέγαν ἐκφέρει τὸν καρπόν. ἄλλος δέ τις ἔφη τὸ καλὸν ἐκ πάντων συντεθὲν μόνῳ τούτῳ τῶν ἀκροδρύων ὁρᾶν ὑπάρχον καὶ γὰρ τὴν ψαῦσιν ἔχει καθάριον, ὥστε μὴ μολύνειν ἀλλʼ εὐωδίας ἀναπιμπλάναι τὸν ἁπτόμενον, καὶ τὴν γεῦσιν ἡδεῖαν, ὀσφραίνεσθαί τε καὶ ἰδεῖν ἐπιτερπέστατόν ἐστι· διὸ καὶ πάσας ὁμοῦ τι τὰς αἰσθήσεις προσαγόμενον εἰκότως ἐπαινεῖσθαι.

[¶8] 8.2. This discourse we liked indifferently well. But whereas Empedocles has thus written,
Why pomegranates so late do grow,
And apples bear a lovely show;
I understand well (said I) the epithet given to pomegranates, because that at the end of autumn, and when the heats begin to decrease, they ripen the fruit; for the sun will not suffer the weak and thin moisture to thicken into a consistence until the air begins to wax colder; therefore, says Theophrastus, this only tree ripens its fruit best and soonest in the shade. But in what sense the philosopher gives the epithet ὑπέρφλοια to apples, I much question, since it is not his custom to strive to adorn his verses with varieties of epithets, as with gay and florid colors. But in every verse he gives some dilucidation of the substance and virtue of the subject upon which he treats; as when he calls the body encircling the soul the mortal-encompassing earth; as also when he calls the air cloud-gathering, and the liver full of blood.

> Greek: 8.2. ταῦτα μὲν οὖν ἔφαμεν ἡμεῖς μετρίως λέγεσθαι· τοῦ δʼ Ἐμπεδοκλέους εἰρηκότος οὕνεκεν ὀψίγονοί τε σίδαι καὶ ὑπέρφλοια μῆλα, τὸ μὲν τῶν σιδῶν ἐπίθετον νοεῖν, ὅτι, τοῦ φθινοπώρου λήγοντος ἤδη καὶ τῶν καυμάτων μαραινομένων, ἐκπέττουσι τὸν καρπόν· ἀσθενῆ γὰρ αὐτῶν τὴν ὑγρότητα καὶ γλίσχραν οὖσαν οὐκ ἐᾷ λαβεῖν σύστασιν ὁ ἥλιος, ἂν μὴ μεταβάλλειν ὁ ἀὴρ ἐπὶ τὸ ψυχρότερον ἄρχηται· διὸ καὶ μόνον τοῦτό φησι Θεόφραστος τὸ δένδρον ἐν τῇ σκιᾷ βέλτιον ἐκπέττειν τὸν καρπὸν καὶ τάχιον. τὰ δὲ μῆλα καθʼ ἥντινα διάνοιαν ὁ σοφὸς ὑπέρφλοια προσειρήκοι, διαπορεῖν, καὶ μάλιστα τἀνδρὸς οὐ καλλιγραφίας ἕνεκα τοῖς εὐπροσωποτάτοις τῶν ἐπιθέτων, ὥσπερ ἀνθηροῖς χρώμασι, τὰ πράγματα γανοῦν εἰωθότος, ἀλλʼ ἕκαστον οὐσίας τινὸς ἢ δυνάμεως δήλωμα ποιοῦντος, οἷον ἀμφιβρότην χθόνα τὸ τῇ ψυχῇ περικείμενον σῶμα, καί νεφεληγερέτην τὸν ἀέρα καὶ πολυαίματον τὸ ἧπαρ, εἰπόντος οὖν ἐμοῦ ταῦτα, γραμματικοί τινες ἔφασαν ὑπέρφλοια λελέχθαι τὰ μῆλα διὰ τὴν ἀκμήν·

[¶9] 8.3. When now I had said these things myself, certain grammarians affirmed, that those apples were called ὑπέρφλοια by reason of their vigor and florid manner of growing; for to blossom and flourish after an extraordinary manner is by the poets expressed by the word φλοίειν. In this sense, Antimachus calls the city of Cadmeans flourishing with fruit; and Aratus, speaking of the dog-star Sirius, says that he
To some gave strength, but others did consume,
Their bloom and verdure parching;
calling the greenness of the trees and the blossoming of the fruit by the name of φλόος. Nay, there are some of the Greeks also who sacrifice to Bacchus surnamed Φλοῖος. And therefore, seeing the verdure and floridness chiefly recommend this fruit, philosophers call it ὑπέρφλοιον. But Lamprias our grandfather said that the word ὑπέρ did not only denote excess and vehemency, but external and supernal; thus we call the lintel of a door ὑπέρθυρον, and the upper part of the house ὑπερῷον; and the poet calls the outward parts of the victim the upper-flesh, as he calls the entrails the inner-flesh. Let us see therefore, says he, whether Empedocles did not make use of this epithet in this sense, seeing that other fruits are encompassed with an outward rind and with certain skins and membranes, but the only husk that the apple has is a glutinous and smooth tunic (or core) containing the seed, so that the part which is fit to be eaten, and lies without, was properly called ὑπέρφλοιον, that is over or outside of the husk.

> Greek: 8.3. τὸ γὰρ ἄγαν ἀκμάζειν καὶ τεθηλέναι φλοίειν ὑπὸ τῶν ποιητῶν λέγεσθαι. καὶ τὸν Ἀντίμαχον οὕτω πως φλοίουσαν ὀπώραις εἰρηκέναι τὴν τῶν Καδμείων πόλιν· ὁμοίως τὸν Ἄρατον ἐπὶ τοῦ Σειρίου λέγοντα καὶ τὰ μὲν ἔρρωσεν, τῶν δὲ φλόον ὤλεσε πάντα, τὴν χλωρότητα καὶ τὸ ἄνθος τῶν καρπῶν φλόον προσαγορεύειν εἶναι δὲ καὶ τῶν Ἑλλήνων τινάς, οἳ Φλοίῳ Διονύσῳ θύουσιν. ἐπεὶ τοίνυν μάλιστα τῶν καρπῶν ἡ χλωρότης καὶ τὸ τεθηλέναι τῷ μήλῳ παραμένει, ὑπέρφλοιον αὐτὸ τὸν φιλόσοφον προσαγορεῦσαι. Λαμπρίας δʼ ὁ πάππος ἡμῶν ἔφη τὴν ὑπὲρ φωνὴν οὐ μόνον τἄγαν καὶ τὸ σφοδρὸν δηλοῦν, ἀλλὰ καὶ τὸ ἔξωθεν καὶ τὸ ἄνωθεν· οὕτω γάρ ὑπέρθυρον καὶ ὑπερῷον καλεῖν ἡμᾶς, τὸν δὲ ποιητὴν καὶ κρέʼ ὑπέρτερα τὰ ἔξω τοῦ ἱερείου, ὥσπερ ἔγκατα τὰ ἐντός. ὅρα τοίνυν ἔφη μὴ πρὸς τοῦτο μᾶλλον ὁ Ἐμπεδοκλῆς πεποίηκε τὸ ἐπίθετον, ὅτι, τῶν ἄλλων καρπῶν τὸ ἔξωθεν ὑπὸ τοῦ φλοιοῦ περιεχομένων καὶ τὰ καλούμενα λεπύχανα καὶ κελύφη καὶ ὑμένας καὶ λοβοὺς ἐπιπολῆς; ἐχόντων, ὁ τοῦ μήλου φλοιὸς ἐντός ἐστι κολλώδης χιτὼν καὶ λιπαρός, ᾧ προσίσχεται τὸ σπέρμα· τὸ δʼ ἐδώδιμον, ἔξωθεν αὐτῷ περικείμενον, εἰκότως ὑπέρφλοιον ὠνόμασται.

[¶10] 9.1. THIS discourse ended, the next question was about fig-trees, how so luscious and sweet fruit should come from so bitter a tree. For the leaf from its roughness is called θρίον. The wood of it is full of sap, and as it burns sends forth a very biting smoke; and the ashes of it thoroughly burnt are so acrimonious, that they make a lye extremely detersive. And, which is very strange, all other trees that bud and bear fruit put forth blossoms too; but the fig-tree never blossoms. And if (as some say) it is never thunderstruck, that likewise may be attributed to the sharp juices and bad temper of the stock; for such things are as secure from thunder as the skin of a sea calf or hyena. Then said the old man: It is no wonder that when all the sweetness is separated and employed in making the fruit, that which is left should be bitter and unsavory. For as the liver, all the gall being gathered in its proper place, is itself very sweet; so the fig-tree having parted with its oil and sweet particles to the fruit, reserves no portions for itself. For that this tree hath some good juice, I gather from what they say of rue, which growing under a fig-tree is sweeter than usual, and hath a sweeter and more palatable juice, as if it drew some sweet particles from the tree which mollified its offensive and corroding qualities; unless perhaps, on the contrary, the fig-tree robbing it of its nourishment draws likewise some of its sharpness and bitterness away.

> Greek: 9.1. μετὰ δὲ ταῦτα περὶ τῶν σύκων διηπορήθη, τί δήποτε πίων καὶ γλυκὺς οὕτω καρπὸς ἀπὸ δένδρου φύεται πικροτάτου· τῆς γὰρ συκῆς καὶ τὸ φύλλον διὰ τὴν τραχύτητα θρῖον ὠνόμασται, καὶ τὸ ξύλον ὀπῶδές; ἐστιν, ὥστε καόμενον μὲν ἐκδιδόναι δριμύτατον καπνὸν κατακαυθὲν δὲ τὴν ἐκ τῆς τέφρας κονίαν ῥυπτικωτάτην παρέχειν ὑπὸ δριμύτητος. ὃ δʼ ἐστὶ θαυμασιώτατον, ἀνθούντων ἁπάντων ὅσα βεβλάστηκε καὶ καρπογονεῖ, μόνον ἀνανθές ἐστι τὸ τῆς συκῆς φυτόν· εἰ δʼ, ὥς φασιν, οὐ κεραυνοῦται, καὶ τοῦτʼ ἄν τις ἀναθείη τῇ πικρότητι καὶ καχεξίᾳ τοῦ στελέχους· τῶν γὰρ τοιούτων οὐ δοκοῦσιν ἐπιθιγγάνειν οἱ κεραυνοί, καθάπερ οὐδὲ τῆς φώκης τοῦ δέρματος οὐδὲ τῆς ὑαίνης. ὑπολαβὼν οὖν ὁ πρεσβύτης ἔφη, ὅσον ἂν ἐνῇ τῷ φυτῷ γλυκύτητος, ἅπαν τοῦτο συνθλιβόμενον εἰς τὸν καρπὸν. εἰκότως δριμὺ ποιεῖν καὶ ἄκρατον τὸ λειπόμενον· ῶσπερ γὰρ τὸ ἧπαρ, εἰς ἕνα τόπον τοῦ χολώδους ἀποκριθέντος, αὐτὸ γίγνεται γλυκύτατον οὕτω τὴν συκῆν εἰς τὸ σῦκον ἅπαν τὸ λιπαρὸν καὶ νόστιμον ἀφιεῖσαν αὐτὴν ἄμοιρον εἶναι γλυκύτητος. ἐπεί, ὅτι γε μετέχει τινὸς εὐχυμίας τὸ ξύλον, ἐκεῖνο ἔφη ποιοῦμαι σημεῖον, ὃ λέγουσιν οἱ κηπουροί· λέγουσι γουσι δὲ τοῦ πηγάνου τὸ φυόμενον ὑπʼ αὐτῇ καὶ παραφυτευόμενον ἣδιον εἶναι καὶ τῷ χυμῷ μαλακώτερον, ὡς ἂν ἀπολαῦόν τινὸς γλυκύτητος, κατασβέννυται τἄγαν βαρὺ καὶ κατάκορον, εἰ μὴ νὴ Δία τοὐναντίον ἡ συκῆ περισπῶσα τὴν τροφὴν ἐξαιρεῖ τὸ τῆς δριμύτητος.

[¶11] 10.1. FLORUS, when we were entertained at his house, put this question, What are those in the proverb who are said to be about the salt and cummin? Apollophanes the grammarian presently satisfied him, saying, by that proverb were meant intimate acquaintance, who could sup together on salt and cummin. Thence we proceeded to enquire how salt should come to be so much honored as it is; for Homer plainly says, “And after that he strewed his salt divine,” and Plato delivers that by man’s laws salt is to be accounted most sacred. And this difficulty was increased by the customs of the Egyptian priests, who professing chastity eat no salt, no, not so much as in their bread. For if it be divine and holy, why should they avoid it?

> Greek: 10.1. ἐζήτει Φλῶρος, ἑστιωμένων ἡμῶν παρʼ αὐτῷ, τίνες ἂν εἶεν· οἱ περὶ ἅλα καὶ κύαμον ἐν τῇ παροιμίᾳ λεγόμενοι. καὶ τοῦτο μὲν ἐκ προχείρου διέλυσεν Ἀπολλοφάνης ὁ γραμματικός· οἱ γὰρ οὕτω συνήθεις ἔφη τῶν φίλων, ὥστε καὶ πρὸς ἅλα δειπνεῖν καὶ κύαμον, ὑπὸ τῆς παροιμίας προβάλλονται. τὴν δὲ τῶν ἁλῶν τιμὴν ἀφʼ ὅτου γένοιτο διηποροῦμεν, Ὁμήρου μὲν ἄντικρυς λέγοντος πάσσε δʼ ἁλὸς θείοιο· Πλάτωνος δὲ τῶν ἁλῶν σῶμα κατὰ νόμον ἀνθρώπων θεοφιλέστατον εἶναι φάσκοντος· ἐπέτεινε δὲ τὴν ἀπορίαν τὸ τοὺς Αἰγυπτίους ἱερέας ἁγνεύοντας ἀπέχεσθαι τὸ πάμπαν ἁλῶν, ὥστε καὶ τὸν ἄρτον ἄναλον προσφέρεσθαι. πῶς γάρ, εἰ θεοφιλὲς καὶ θεῖον, ἀφωσιώσαντο;

[¶12] 10.2. Florus bade us not mind the Egyptians, but speak according to the Grecian custom on the present subject. But I replied: The Egyptians are not contrary to the Greeks in this matter; for the profession of purity and chastity forbids getting children, laughter, wine, and many other very commendable and lawful things; and perhaps such votaries avoid salt, as being, according to some men’s opinions, by its heat provocative and apt to raise lust. Or they refuse it as the most pleasant of all sauces, for indeed salt may be called the sauce of all sauces; and therefore some call salt χάριτας; because it makes food, which is necessary for life, to be relishing and pleasant.

> Greek: 10.2. Φλῶρος μὲν οὖν ἐᾶν ἐκέλευσε τοὺς Αἰγυπτίους, Ἑλληνιστὶ δʼ αὐτοὺς εἰπεῖν τι πρὸς τὸ ὑποκείμενον. ἐγὼ δʼ ἔφην οὐδὲ τοὺς Αἰγυπτίους μάχεσθαι τοῖς Ἕλλησιν· αἱ γὰρ ἁγνεῖαι καὶ παιδοποιίαν καὶ γέλωτα καὶ οἶνον καὶ πολλὰ τῶν ἄλλως ἀξίων σπουδῆς ἀφαιροῦσι· τοὺς δʼ ἅλας τάχα μὲν ὡς ἐπὶ συνουσίαν ἄγοντας ὑπὸ θερμότητος, ὡς ἔνιοι λέγουσι, φυλάττονται καθαρεύοντες· εἰκὸς δὲ καὶ ὡς ὄψον ἣδιστον παραιτεῖσθαι. κινδυνεύουσι γὰρ οἱ ἅλες τῶν ἄλλων ὄψων ὄψον εἶναι καὶ ἥδυσμα διὸ καὶ χάριτας ἔνιοι προσαγορεύουσιν αὐτούς, ὅτι τῆς τροφῆς τὸ ἀναγκαῖον ἡδὺ ποιοῦσιν.

[¶13] 10.3. What then, said Florus, shall we say that salt is termed divine for that reason? Indeed that is very considerable, for men for the most part deify those common things that are exceeding useful to their necessities and wants, as water, light, the seasons of the year; and the earth they do not only think to be divine, but a very God. Now salt is as useful as either of these, being a sort of protector to the food as it comes into the body, and making it palatable and agreeable to the appetite. But consider farther, whether its power of preserving dead bodies from rotting a long time be not a divine property, and opposite to death; since it preserves part, and will not suffer that which is mortal wholly to be destroyed. But as the soul, which is our diviner part, connects the limbs of animals, and keeps the composure from dissolution; thus salt applied to dead bodies, and imitating the work of the soul, stops those parts that were falling to corruption, binds and confines them, and so makes them keep their union and agreement with one another. And therefore some of the Stoics say, that swine’s flesh then deserves the name of a body, when the soul like salt spreads through it and keeps the parts from dissolution. Besides, you know that we account lightning to be sacred and divine, because the bodies that are thunder-struck do not rot for a long time; what wonder is it then, that the ancients called salt as well as lightning divine, since it hath the same property and power?

> Greek: 10.3. ἆρʼ οὖν ὁ Φλῶρος ἔφη διὰ τοῦτο θεῖον εἰρῆσθαι τὸν ἅλα φῶμεν;ἔστι μὲν δή εἶπον οὐδὲ τοῦτʼ ἐλάχιστον. οἱ γὰρ ἄνθρωποι τὰ κοινὰ καὶ διήκοντα ταῖς χρείαις ἐπὶ τὸ πλεῖστον ἐκθειάζουσιν, ὡς τὸ ὕδωρ, τὸ φῶς, τὰς ὥρας· τὴν δὲ γῆν οὐ μόνον θεῖον, ἀλλὰ καὶ θεὸν ὑπολαμβάνουσιν· ὧν οὐδενὸς λείπεται χρείᾳ τὸ τῶν ἁλῶν, θρίγκωμα τῆς τροφῆς γιγνόμενον εἰς τὸ σῶμα καὶ παρέχον εὐαρμοστίαν αὐτῇ πρὸς τὴν ὄρεξιν. οὐ μὴν ἀλλὰ καὶ σκόπει, μὴ κἀκεῖνο θεῖον αὐτῷ συμβέβηκεν, ὅτι τῶν σωμάτων τὰ νεκρὰ διατηροῦν ἄσηπτα καὶ μόνιμα πολὺν χρόνον ἀντιτάττεται τῷ θανάτῳ καὶ οὐκ ἐᾷ παντελῶς ἐξολέσθαι καὶ ἀφανισθῆναι τὸ θνητόν· ἀλλʼ ὥσπερ ἡ ψυχή, θειότατον οὖσα τῶν ἡμετέρων, τὰ ζῷα συνέχει καὶ ῥεῖν οὐκ ἐᾷ τὸν ὄγκον, οὕτως ἡ τῶν ἁλῶν φύσις τὰ νεκρὰ παραλαμβάνουσα καὶ μιμουμένη τὸ τῆς ψυχῆς ἔργον ἀντιλαμβάνεται φερομένων ἐπὶ τὴν φθορὰν καὶ κρατεῖ καὶ ἵστησιν, ἁρμονίαν παρέχουσα καὶ φιλίαν πρὸς ἄλληλα τοῖς μέρεσι. διὸ καὶ τῶν Στωικῶν ἔνιοι τὴν ὗν σάρκα νεκρὰν γεγονέναι λέγουσι, τῆς ψυχῆς, ὥσπερ ἁλῶν, παρεσπαρμένης ὑπὲρ τοῦ διαμένειν. ὁρᾷς δʼ ὅτι καὶ τὸ κεραύνιον πῦρ ἱερὸν ἡγούμεθα καὶ θεῖον, ὅτι τὰ σώματα τῶν διοβλήτων ἄσηπτα πρὸς πολὺν ἀντέχοντα χρόνον ὁρῶμεν. τί οὖν θαυμαστόν, εἰ ὁ καὶ τὸν ἅλα, τὴν αὐτὴν ἔχοντα τῷ θείῳ δύναμιν πυρί, θεῖον ὑπέλαβον οἱ παλαιοί.

[¶14] 10.4. I making no reply, Philinus subjoined: Do you not think that that which is generative is to be esteemed divine, seeing God is the principle of all things? And I assenting, he continued: Salt, in the opinion of some men, for instance the Egyptians you mentioned, is very operative that way; and those that breed dogs, when they find their bitches not apt to be hot, give them salt and seasoned flesh, to stir up and awaken their sleeping lechery and vigor. Besides, the ships that carry salt breed abundance of mice; the females, as some imagine, conceiving without the help of the males, only by licking the salt. But it is most probable that the salt raiseth an itching in animals, and so makes them salacious and eager to couple. And perhaps for the same reason they call a surprising and bewitching beauty, such as is apt to move and entice, ἁλμυρὸν καὶ δριμύ, saltish. And I think the poets had a respect to this generative power of salt in their fable of Venus springing from the sea. And it may be farther observed, that they make all the sea Gods very fruitful, and give them large families. And beside, there are no land animals so fruitful as the sea animals; agreeable to which observation is that verse of Empedocles, “Leading the foolish race of fruitful fish.”

> Greek: 10.4. σιωπήσαντος δʼ ἐμοῦ, Φιλῖνος ὑπολαβών τὸ δὲ γόνιμον οὐ δοκεῖ σοι ἔφη θεῖον εἶναι, εἴπερ ἄρχει ὁ θεὸς πάντων; ὁμολογήσαντος δʼ ἐμοῦ καὶ μήν ἔφη τὸν ἅλα οὐκ ὀλίγον πρὸς γένεσιν συνεργεῖν οἴονται, καθάπερ αὐτὸς ἐμνήσθης τῶν Αἰγυπτίων· οἱ γοῦν τὰς κύνας φιλοτροφοῦντες, ὅταν ἀργότεραι πρὸς συνουσίαν ὦσιν, ἄλλοις τε βρώμασιν ἁλμυροῖς καὶ ταριχευτοῖς κρέασι κινοῦσι καὶ παροξύνουσι τὸ σπερματικὸν αὐτῶν ἡσυχάζον. τὰ δʼ ἁληγὰ πλοῖα πλῆθος ἐκφύει μυῶν ἄπλετον, ὡς μὲν ἔνιοι λέγουσι, τῶν θηλειῶν καὶ δίχα συνουσίας κυουσῶν, ὅταν τὸν ἅλα λείχωσιν· εἰκὸς δὲ μᾶλλον ἐμποιεῖν τὴν ἁλμυρίδα τοῖς μορίοις ὀδαξησμοὺς καὶ συνεξορμᾶν τὰ ζῷα πρὸς τοὺς συνδυασμούς. διὰ τοῦτο δʼ ἴσως καὶ κάλλος γυναικὸς τὸ μήτʼ ἀργὸν μήτʼ ἀπίθανον, ἀλλὰ μεμιγμένον χάριτι καὶ κινητικόν, ἁλμυρὸν καὶ δριμὺ καλοῦσιν. οἶμαι δὲ καὶ τὴν Ἀφροδίτην ἁλιγενῆ τοὺς ποιητὰς προσαγορεύειν καὶ μῦθον ἐπʼ αὐτῇ πεπλασμένον ἐξενεγκεῖν, ὡς ἀπὸ θαλάττης ἐχούσης τὴν γένεσιν, εἰς τὸ τῶν ἁλῶν γόνιμον αἰνιττομένους. καὶ γὰρ αὐτὸν τὸν Ποσειδῶνα καὶ ὅλως τοὺς πελαγικοὺς θεοὺς πολυτέκνους καὶ πολυγόνους ἀποφαίνουσιν. αὐτῶν δὲ τῶν ζῴων οὐδὲν ἂν χερσαῖον ἢ πτηνὸν εἰπεῖν ἔχοις οὕτω γόνιμον, ὡς πάντα τὰ θαλάττια· πρὸς ὃ καὶ πεποίηκεν ὁ Ἐμπεδοκλῆς
φῦλον ἄμουσον ἄγουσα πολυσπερέων καμασήνων.