Let’s Talk About Sweat, Baby

sweating profusely” sudans multum, Fronto

“much sweat was pouring down” πολὺς δ’ ἐξέρρεεν ἱδρὼς, Quintus Smyrnaeus

Aristotle, Problems 2, 866b10 (Problems Concerning Sweat) Selections

“Why does head sweat not stink or at least stink less than that from the body? Is it because the top of the head is well aired?”

Διὰ τί ὁ ἱδρὼς ἐκ τῆς κεφαλῆς ἢ οὐκ ὄζει ἢ ἧττον | τοῦ ἐκ τοῦ σώματος; ἢ ὅτι εὔπνους ὁ τῆς κεφαλῆς τόπος

“Why does the face sweat most of all?”

Διὰ τί ἱδροῦσι μάλιστα τὰ πρόσωπα;

“Why do our backs sweat more than our fronts?”

Διὰ τί ἱδροῦμεν τὸν νῶτον μᾶλλον ἢ τὰ πρόσθεν;

“Why do we sweat less while we are toiling than when we stop?”

Διὰ τί ἧττον ἱδροῦσιν ἐν αὐτῷ τῷ πονεῖν ἢ ἀνέντες;

Hippocrates, Prorrhetic 1.39 (Full Greek text on the Scaife Viewer)

“To sweat acutely, especially with an unpleasant perspiration over the head, is bad; even more so if it comes with dark urine. Difficult breathing in these patients is bad” 
 
Οἱ ἐφιδρῶντες καὶ μάλιστα κεφαλὴν ἐν ὀξέσιν ὑποδύσφοροι, κακόν, ἄλλως τε καὶ ἐπ᾿ οὔροισι μέλασι, καὶ τὸ θολερὸν πνεῦμα ἐν τούτοισι κακόν.
 
Hippocrates, Coan Prenotions 561 (Full Greek text on the Scaife Viewer)
 
“The best sweat is one that breaks a fever on the necessary day, but one that brings relief is also useful. A cold sweat developing only around the head and neck is not good and also indicates limited time and danger.”
 
Ἱδρὼς ἄριστος μὲν ὁ λύων τὸν πυρετὸν ἐν ἡμέρῃ κρισίμῳ, χρήσιμος δὲ καὶ ὁ κουφίζων· ὁ δὲ ψυχρὸς καὶ μοῦνον περὶ κεφαλὴν καὶ τράχηλον γινόμενος, φλαῦρος, καὶ γὰρ χρόνον καὶ κίνδυνον σημαίνει.
 

Pliny’s Slightly Less Stupid Treatments for Sickness

 

Pliny the Elder Natural History, 28.33

“The treatment is for their hands to be washed in water first and then for that water to be sprinkled on patients. However, those who are struck at some point by a scorpion are never attacked again by wasps and bees. Someone who knows that clothes worn at a funeral are never touched by moths or that snakes are only with great labor pulled out out of their holes except by the left hand will not be shocked by this.

Of the discoveries of Pythagoras, this will not prove false: an unequal number of vowels foretells lameness, blindness, or some similar disability on the right side; an even number predicts this on the left. People claim that a difficult birth labor will result in an immediate delivery if a stone or a missile which has killed three animals with a single strike (a human, a boar and a bear) is thrown over the home containing the pregnant woman. This is done with more success with a spear that has been pulled from a human body and has not touched the ground. This works the same if the spear is carried inside.”

remedio est ablui prius manus eorum aquaque illa eos quibus medearis inspergi. rursus a scorpione aliquando percussi numquam postea a crabronibus, vespis apibusve feriuntur. minus miretur hoc qui sciat vestem a tineis non attingi quae fuerit in funere, serpentes aegre praeterquam laeva manu extrahi. e Pythagorae inventis non temere fallere, inpositivorum nominum inparem vocalium numerum clauditates oculive orbitatem ac similes casus dextris adsignare partibus, parem laevis. ferunt difficiles partus statim solvi, cum quis tectum in quo sit gravida transmiserit lapide vel missili ex his qui tria animalia singulis ictibus interfecerint, hominem, aprum,  ursum. probabilius id facit hasta velitaris evulsa corpori hominis, si terram non attigerit. eosdem enim inlata effectus habet.

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From Arundel_ms_98_f085v

Hippocrates: Unmarried Women are Sad Because of Periods

Hippocrates of Cos, On Girls [Peri Parthenôn] 1

“Let’s talk first concerning the disease which is called sacred and paralyzed people and the many anxieties which frighten people seriously enough that they lose their minds and believe that they see evil spirits by night or even at times by die or sometimes on all hours. Many have hanged themselves before because of this kind of vision, more often women than men.

For a woman’s nature is more depressed and sorrowful. And young women, when they are at the age of marriage and without a husband, suffer terribly at the time of their menstruation, which they did not suffer earlier in life. For blood collects later in their uterus so that it may flow out. When, then, the mouth of the exit does not create an opening, the blood pools up more because of food and the body’s growth. When the blood has nowhere to flow, it rises up toward the heart and the diaphragm. When these organs are filled, the heart is desensitized and from this transformation it becomes numb. Madness overtakes women because of this numbness.”

Πρῶτον περὶ τῆς ἱερῆς νούσου καλεομένης, καὶ περὶ τῶν ἀποπληκτικῶν, καὶ περὶ τῶν δειμάτων, ὁκόσα φοβεῦνται ἰσχυρῶς ἄνθρωποι, ὥστε παραφρονέειν καὶ ὁρῆν δοκέειν δαίμονάς τινας ἐφ᾿ ἑωυτῶν δυσμενέας, ὁκότε μὲν νυκτός, ὁκότε δὲ ἡμέρης, ὁκότε δὲ ἀμφοτέρῃσι τῇσιν ὥρῃσιν. ἔπειτα ἀπὸ τῆς τοιαύτης ὄψιος πολλοὶ ἤδη ἀπηγχονίσθησαν, πλέονες δὲ γυναῖκες ἢ ἄνδρες· ἀθυμοτέρη γὰρ καὶ λυπηροτέρη ἡ φύσις ἡ γυναικείη. αἱ δὲ παρθένοι, ὁκόσῃσιν ὥρη γάμου, παρανδρούμεναι, τοῦτο μᾶλλον πάσχουσιν ἅμα τῇ καθόδῳ τῶν ἐπιμηνίων, πρότερον οὐ μάλα ταῦτα κακοπαθέουσαι. ὕστερον γὰρ τὸ αἷμα ξυλλείβεται ἐς τὰς μήτρας, ὡς ἀπορρευσόμενον· ὁκόταν οὖν τὸ στόμα τῆς ἐξόδου μὴ ᾖ ἀνεστομωμένον, τὸ δὲ αἷμα πλέον ἐπιρρέῃ διά τε σιτία καὶ τὴν αὔξησιν τοῦ σώματος, τηνικαῦτα οὐκ ἔχον τὸ αἷμα ἔκρουν ἀναΐσσει ὑπὸ πλήθους ἐς τὴν καρδίην καὶ ἐς τὴν διάφραξιν. ὁκόταν οὖν ταῦτα πληρωθέωσιν, ἐμωρώθη ἡ καρδίη, εἶτ᾿ ἐκ τῆς μωρώσιος νάρκη, εἶτ᾿ ἐκ τῆς νάρκης παράνοια ἔλαβεν.

Hippocrates should have consulted a woman physician like Trotula

It Is Good For Women to Exercise Too! (But for Predictable, Instrumental Reasons)

Philostratus, Gymnasticus 27

“And there is also a notion older than this which seemed right to Lykourgos for Sparta. Because he meant to provide warrior-athletes for Sparta, he said, “Let the girls exercise and permit them to run in public. Certainly this strengthening of their bodies was for the sake of good childbearing and that they would have better offspring.

For one who comes from this training to her husband’s home will not hesitate to carry water or to mill grain because she has prepared from her youth. And if she is joined together with a youth who has joined her in rigorous exercise, she will provide better offspring—for they will be tall, strong and rarely sick. Sparta became so preeminent in war once her marriages were prepared in this way.”

Καίτοι καὶ πρεσβύτερον τούτου, ὃ καὶ Λυκούργῳ ἐδόκει τῷ Σπαρτιάτῃ· παριστάμενος γὰρ τῇ Λακεδαίμονι πολεμικοὺς ἀθλητὰς, “γυμναζέσθων,” φησὶν, “αἱ κόραι καὶ ἀνείσθων δημοσίᾳ τρέχειν.” ὑπὲρ εὐπαιδίας δήπου καὶ τοῦ τὰ ἔκγονα βελτίω τίκτειν ὑπὸ τοῦ ἐρρῶσθαι τὸ σῶμα· ἀφικομένη γὰρ ἐς ἀνδρὸς ὑδροφορεῖν οὐκ ὀκνήσει οὐδὲ ἀλεῖν διὰ τὸ ἠσκῆσθαι ἐκ νέας· εἰ δὲ καὶ νέῳ καὶ συγγυμναζομένῳ συζυγείη, βελτίω τὰ ἔκγονα ἀποδώσει, καὶ γὰρ εὐμήκη καὶ ἰσχυρὰ καὶ ἄνοσα. καὶ ἐγένετο ἡ Λακεδαίμων τοσαύτη κατὰ πόλεμον, ἐπειδὴ τὰ γαμικὰ αὐτοῖς ὧδε ἐπράττετο.

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Why Wives Should Learn Geometry and Plato. And, an Eclipse

Plutarch, Advice to Bride and Groom (Moralia138a-146a : Conjugalia Praecepta)

“These kinds of studies, foremost, distract women from inappropriate matters. For, a wife will be ashamed to dance when she is learning geometry. And she will not receive spells of medicine if she is charmed by Platonic dialogues and the works of Xenophon. And if anyone claims she can pull down the moon, she will laugh at the ignorance and simplicity of the women who believe these things because she herself is not ignorant of astronomy and she has read about Aglaonikê. She was the daughter of Hêgêtor of Thessaly because she knew all about the periods of the moon and eclipses knew before everyone about the time when the moon would be taken by the shadow of the earth. She tricked the other women and persuaded them that she herself was causing the lunar eclipse.”

τὰ δὲ τοιαῦτα μαθήματα πρῶτον ἀφίστησι τῶν ἀτόπων τὰς γυναῖκας· αἰσχυνθήσεται γὰρ ὀρχεῖσθαι γυνὴ γεωμετρεῖν μανθάνουσα, καὶ φαρμάκων ἐπῳδὰς οὐ προσδέξεται τοῖς Πλάτωνος ἐπᾳδομένη λόγοις καὶ τοῖς Ξενοφῶντος. ἂν δέ τις ἐπαγγέλληται καθαιρεῖν τὴν σελήνην, γελάσεται τὴν ἀμαθίαν καὶ τὴν ἀβελτερίαν τῶν ταῦτα πειθομένων γυναικῶν, ἀστρολογίας μὴ ἀνηκόως ἔχουσα καὶ περὶ Ἀγλαονίκης ἀκηκουῖα τῆς Ἡγήτορος τοῦ Θετταλοῦ θυγατρὸς ὅτι τῶν ἐκλειπτικῶν ἔμπειρος οὖσα πανσελήνων καὶ προειδυῖα τὸν χρόνον, ἐν ᾧ συμβαίνει τὴν σελήνην ὑπὸ γῆς σκιᾶς ἁλίσκεσθαι, παρεκρούετο καὶ συνέπειθε τὰς γυναῖκας ὡς αὐτὴ καθαιροῦσα τὴν σελήνην.

 

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Medicae: Women Doctors from the Roman Empire

Some more Non-Elite Latin from the tireless Brandon Conley

  1. AE 1937, 0017.

inscription for blog
(Image from EDH)

Hic iacet Sarman/na medica vixit / pl(us) m(inus) an(nos) LXX Pientius / Pientinus fili(us) et / Honorata norus / titolum posuerunt / in pace

“Here lies Sarmana the doctor. She lived around 70 years. Pientius, her son Pientinus, and daughter-in-law Honorata placed this monument. In peace.”

 

  1. AE 2001, 00263

C(aius) Naevius C(ai) l(ibertus) Phi[lippus] / medicus chirurg(us) / Naevia C(ai) l(iberta) Clara / medica philolog(a) / in fro(nte) ped(es) XI s(emis) / in agr(o) ped(es) XVI

“Gaius Naevius Philippus, freedman of Gaius, doctor and surgeon. Naevia Clara, freedwoman of Gaius, doctor and scholar. (Tomb size) 11.5 feet wide, 16 feet deep.”

 

  1. CIL 1.497

Arachne
(Image from Arachne)

D(is) M(anibus) s(acrum) / Iuliae Saturninae / ann(orum) XXXXV / uxori incompara/bili me[dic]ae optimae / mulieri sanctissimae / Cassius Philippus / maritus ob meritis / h(ic) s(ita) e(st) s(it) t(ibi) t(erra) l(evis)

“A sacred rite to the spirits of the dead. To Julia Saturnina, age 45, an incomparable wife, the best doctor, the most noble woman. Gaius Philippus, her husband, (made this) for her merits. She is buried here. May the earth be light on you.”

 

  1. CIL 6.09616

D(is) M(anibus) / Terentiae / Niceni Terentiae / Primaes medicas li/bertae fecerunt / Mussius Antiochus / et Mussia Dionysia / fil(ii) m(atri) b(ene) m(erenti)

“To the spirits of the dead. To Terentia of Nicaea, freedwoman of the doctor Terentia Prima. Mussius Antiochus and Mussia Dionysia, her children, made this for their well-deserving mother.”

  1. CIL 13.02019

EDCS
(Image from EDCS)

Metilia Donata medic[a] / de sua pecunia dedit / l(ocus) d(atus) d(ecreto) d(ecurionum)

“Metilia Donata, a doctor, gave this with her own money. This spot was given by decree of the decurions.”

  1. CIL 11.06394

…xia viva fecit / Tutilia Cn(aei) Tutili leib(erta) / Menotia hoc moniment(um) / fecit Octavia[e] Auli l(ibertae) / Artimisiae medicae

…(?) “Tutilia Menotia, freedwoman of Gnaeus Tutilus, made this monument for the doctor Octavia Artemisia, freedwoman of Aulus.”

A Physician’s Notes on the Lives and Deaths of Women

Hippocrates, Epidemics 5.101

 “A woman in Abdera developed cancer on her chest, and bloody plasma leaked out through her nipple. Once the flowing stopped, she died.”

Γυναικί, ἐν Ἀβδήροισι καρκίνωμα ἐγένετο περὶ στῆθος, διὰ τῆς θηλῆς ἔρρει ἰχὼρ ὕφαιμος· ἐπιληφθείσης δὲ τῆς ῥύσιος ἔθανεν.

There is an earlier account of breast cancer in Herodotus:

Herodotus, 3.133

“A little while later following these events, some other things happened. Cyrus’ daughter and Dareios’ wife, Atossa, developed a swelling in her breast. It burst out and expanded. As long as it was rather small, she hid it and told no one because she was ashamed. But when it became worse, she summoned Democedes and showed him. He told her that he could make her  healthy again but had her swear to him that she would reward him with whatever he asked from her, but that he would request nothing which would bring shame on her.”

ἐν χρόνῳ δὲ ὀλίγῳ μετὰ ταῦτα τάδε ἄλλα συνήνεικε γενέσθαι. Ἀτόσσῃ τῇ Κύρου μὲν θυγατρὶ Δαρείου δὲ γυναικὶ ἐπὶ τοῦ μαστοῦ ἔφυ φῦμα, μετὰ δὲ ἐκραγὲν ἐνέμετο πρόσω. ὅσον μὲν δὴ χρόνον ἦν ἔλασσον, ἣ δὲ κρύπτουσα καὶ αἰσχυνομένη ἔφραζε οὐδενί: ἐπείτε δὲ ἐν κακῷ ἦν, μετεπέμψατο τὸν Δημοκήδεα καί οἱ ἐπέδεξε. ὁ δὲ φὰς ὑγιέα ποιήσειν ἐξορκοῖ μιν ἦ μέν οἱ ἀντυπουργήσειν ἐκείνην τοῦτο τὸ ἂν αὐτῆς δεηθῇ: δεήσεσθαι δὲ οὐδενὸς τῶν ὅσα ἐς αἰσχύνην ἐστὶ φέροντα.

This has been called the “earliest account of inflammatory mastitis

Hippocrates of Cos Epidemics 5.25

“In Larissa, Dyseris’ servant, when she was still young, experienced severe pain whenever she had intercourse. But she was without pain otherwise. She was never pregnant. When she was sixty, she started feeling pan at midday as if she were in severe labor pains. Before midday, she had eaten many leeks and when the pain overcame her and was the strongest of all, she rose up and felt something rough-edged near the entrance to her womb. Then, because she had already fainted, another woman inserted her hand and withdrew a stone which was as big as a spindle top and very rough. After that she was immediately healthy.”

Ἐν Λαρίσῃ ἀμφίπολος Δυσήριδος, νέη ἐοῦσα ὁκότε λαγνεύοιτο περιωδύνει ἰσχυρῶς, ἄλλως δὲ ἀνώδυνος ἦν. ἐκύησε δὲ οὐδέποτε. ἑξηκονταέτης γενομένη ὠδυνᾶτο ἀπὸ μέσου ἡμέρης, ὡς ὠδίνουσα ἰσχυρῶς· πρὸ δὲ μέσου ἡμέρης αὕτη πράσα τρώγουσα πολλά, ἐπειδὴ ὀδύνη αὐτὴν ἔλαβεν ἰσχυροτάτη τῶν πρόσθεν, ἀναστᾶσα ἐπέψαυσέ τινος τρηχέος ἐν τῷ στόματι τῆς μήτρης. ἔπειτα, ἤδη λειποψυχούσης αὐτῆς, ἑτέρη γυνὴ καθεῖσα τὴν χεῖρα ἐξεπίεσε λίθον ὅσον σπόνδυλον ἀτράκτου, τρηχύν· καὶ ὑγιὴς τότε αὐτίκα καὶ ἔπειτα ἦν.

5.50

“Nerios’ beautiful virgin daughter was twenty years old when she was struck on the forehead by a flat hand when she was playing with a young woman friend. When it happened, she became blind and out of breath; when she went home, a fever came over her right away. Her head hurt; she was flushed all over her face. By the seventh day, a bad-smelling pus flowed out of her right ear—it was red colored and there was more than a fifth of a cup of it. She seemed to feel better and was relieved. But she was stretched out again later because of a fever. She was feeling badly and was speechless. The right part of her face was contracted and she breathed with difficulty. She also had spasms of trembling. Her tongue stopped working. Her eye was affected. She died on the ninth day.”

Ἡ παρθένος ἡ καλὴ ἡ τοῦ Νερίου ἦν μὲν εἰκοσαέτης, ὑπὸ δὲ γυναίου φίλης παιζούσης πλατέῃ τῇ χειρὶ ἐπλήγη κατὰ τὸ βρέγμα. καὶ τότε μὲν ἐσκοτώθη καὶ ἄπνοος ἐγένετο, καὶ ὅτε ἐς οἶκον ἦλθεν αὐτίκα τὸ πῦρ εἶχε, καὶ ἤλγει τὴν κεφαλήν, καὶ ἔρευθος ἀμφὶ τὸ πρόσωπον ἦν. ἑβδόμῃ ἐούσῃ, ἀμφὶ τὸ οὖς τὸ δεξιὸν πύον ἐχώρησε δυσῶδες, ὑπέρυθρον, πλεῖον κυάθου, καὶ ἔδοξεν ἄμεινον ἔχειν, καὶ ἐκουφίσθη. πάλιν ἐπετείνετο τῷ πυρετῷ, καὶ κατεφέρετο, καὶ ἄναυδος ἦν, καὶ τοῦ προσώπου τὸ δεξιὸν μέρος εἵλκετο, καὶ δύσπνοος ἦν, καὶ σπασμὸς τρομώδης ἦν. καὶ γλῶσσα εἴχετο, ὀφθαλμὸς καταπλήξ· ἐνάτῃ ἔθανεν.

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Wellcome Library, London, MS 49, Apocalypse

Milk, Wine, and Rambling On

Galen, Hygiene 347k-348K

“I guess I’ve talked about milk and wine for a little longer than is strictly needed. Really, it is better, once someone has said what benefit the elderly get from these drinks, to indicate what has already been taught about the selection of the material and how diluted each of them should be and especially on the differences of each—once we’ve established that the warmer and more urine-producing wines are better for the elderly and that we shouldn’t give milk to everyone, but only those who can digest well and don’t sense any problem with their right hypochondrium.

But thanks to the lack of effort of those who are too lazy to read the books where more is written about the substance of cures we sometimes have to drag out our explanations. So, hopefully someone will pardon my style of teaching, that I am not precise and brief in the approaches I have generally taken.”

καὶ νῦν γέ μοι δοκῶ μακρότερον ἢ δεῖ τοῖς ἐνεστῶσι διεληλυθέναι περί τε γάλακτος καὶ οἴνων. ἄμεινον γὰρ ἦν εἰπόντα τὴν ἐξ αὐτῶν ὠφέλειαν τοῖς γέρουσι γινομένην ἐπὶ τὴν τῆς ὕλης ἐκλογὴν ἀποπέμψαι τὸν ἤδη μεμαθηκότα τάς τε κοινὰς δυνάμεις καθ’ ἑκάτερον αὐτῶν καὶ τὰς ἐν μέρει διαφοράς, ἐπὶ μὲν τῶν οἴνων εἰπόντα τὰς διαφορὰς τοὺς θερμοτέρους τε καὶ οὐρητικωτέρους ἀμείνους εἶναι τοῖς γέρουσι, ἐπὶ δὲ τοῦ γάλακτος, ὡς οὐδὲ πᾶσι δοτέον, ἀλλὰ μόνοις ὅσοι γε πέττουσιν αὐτὸ καλῶς καὶ συμπτώματος οὐδενὸς αἰσθάνονται κατὰ τὸ δεξιὸν ὑποχόνδριον. ἐπεὶ δ’ ἔστιν ὅτε διὰ τὴν πολλῶν ὀλιγωρίαν οὐχ ὑπομενόντων ἀναγινώσκειν τὰ βιβλία, δι’ ὧν ἐπὶ πλέον ὑπὲρ τῆς τῶν βοηθημάτων ὕλης λέλεκται, μηκύνειν ἀναγκαζόμεθα πολλάκις, εἰκότως ἄν τις ἡμῖν καὶ νῦν συγγνοίη τοῦ τρόπου τῆς διδασκαλίας, οὐ κατὰ τὴν ἀκριβῆ βραχυλογίαν ἐπὶ ταῖς καθόλου μεθόδοις προερχομένοις.

If you have children, these are the most precious substances in the world. (From https://commons.wikimedia.org/wiki/File:Red_Wine_%26_Milk.jpg)

The Evidence from Madness: Aristotle on the Mind-Body Problem

Aristotle, Physiognomics 808b

“[in this case] the soul and the body would experience things together, but they would not have the same reactions as one another. But, now, it is entirely clear that one follows another. This is especially obvious from the following. For madness seems to be a matter of the mind; doctors, however, respond to it by cleansing the body with medicines and also by telling them to pursue certain habits in life which may relieve the mind of madness.

So, the form of the body is relieved by treatments to the body at the very same time that the soul is freed from madness. Since they are both relieved together, it is clear that their reactions are in synchrony. It is also clear from this that the forms special to the body are similar to the capabilities of the mind, with the result that all similarities in living things are clear signs of some kind of sameness.”

ἡ ψυχή τε καὶ τὸ σῶμα συμπαθῆ, οὐ μέντοι συνδιατελοῦντα ἀλλήλοις. νῦν δὲ καταφανὲς ὅτι ἑκάτερον ἑκατέρῳ ἕπεται. μάλιστα μέντοι ἐκ τοῦδε δῆλον γένοιτο. μανία γὰρ δοκεῖ εἶναι περὶ ψυχήν, καὶ οἱ ἰατροὶ φαρμάκοις καθαίροντες τὸ σῶμα καὶ διαίταις τισὶ πρὸς αὐτοῖς χρησάμενοι ἀπαλλάττουσι τὴν ψυχὴν τῆς μανίας. ταῖς δὴ τοῦ σώματος θεραπείαις καὶ ἅμα ἥ τε τοῦ σώματος μορφὴ λέλυται καὶ ἡ ψυχὴ μανίας ἀπήλλακται. ἐπειδὴ οὖν ἅμα ἀμφότερα λύονται, δῆλον ὅτι συνδιατελοῦσιν ἀλλήλοις. συμφανὲς δὲ καὶ ὅτι ταῖς δυνάμεσι τῆς ψυχῆς ὅμοιαι αἱ μορφαὶ τοῖς σώμασιν ἐπιγίνονται, ὥστ᾿ ἐστὶν ἅπαντα ὅμοια ἐν τοῖς ζῴοις τοῦ αὐτοῦ τινὸς δηλωτικά.

Epictetus, Fr. 26

“Epictetus used to say, ‘you’re a tiny soul lugging around a corpse’.”

Ψυχάριον εἶ βαστάζον νεκρόν, ὡς Ἐπίκτητος ἔλεγεν.

Add_ms_37049_f038v
London, British Library, MS Additional 37049, f. 38v

Gassy After Sex and Consuming Souls

Two notes from Hippocrates’ Epidemics

 6.294

“There are those who get gassy when they have sex, like Damnagoras did. They fart in the act.”

Ἔστιν οἷσιν ὅταν ἀφροδισιάζωσι φυσᾶται ἡ γαστήρ, ὡς Δαμναγόρᾳ, οἷσι δ᾿ ἐν τούτῳ ψόφος.

6.317

“A person’s soul keeps growing until death. When the soul grows feverish because of a sickness, it consumes the body.”

Ἀνθρώπου ψυχὴ φύεται μέχρι θανάτου· ἢν δὲ ἐκπυρωθῇ ἅμα τῇ νούσῳ καὶ ἡ ψυχή, τὸ σῶμα φέρβεται

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