· 8

(100)

Thus[60] do all things draw breath and breathe it out again. All have bloodless tubes of flesh extended over the surface of their bodies; and at the mouths of these the outermost surface of the skin is perforated all over with pores closely packed together, 5so as to keep in the blood while a free passage is cut for the air to pass through. Then, when the thin blood recedes from these, the bubbling air rushes in with an impetuous surge; and when the blood runs back it is breathed out again. Just as when a girl, playing with a water-clock of shining brass, 10puts the orifice of the pipe upon her comely hand, and dips the water-clock into the yielding mass of silvery water—the stream does not then flow into the vessel, but the bulk of the air[61] inside, pressing upon the close-packed perforations, keeps it out till she uncovers the compressed stream; 15but then air escapes and an equal volume of water runs in,—just in the same way, when water occupies the depths of the brazen vessel and the opening and passage is stopped up by the human hand, the air outside, striving to get in, holds the water back at the gates of the ill-sounding neck, pressing upon its surface, till she lets go with her hand. 20Then, on the contrary, just in the opposite way to what happened before, the wind rushes in and an equal volume of water runs out ​to make room.[62] Even so, when the thin blood that surges through the limbs rushes backwards to the interior, straightway the stream of air comes in with a rushing swell; 25but when the blood runs back the air breathes out again in equal quantity.

(101)

(The dog) with its nostrils tracking out the fragments of the beast's limbs, and the breath from their feet that they leave in the soft grass.[63]

(102)

Thus all things have their share of breath and smell.

(103, 104)

Thus have all things thought by fortune's will.... And inasmuch as the rarest things came together in their fall.

(105)

(The heart), dwelling in the sea of blood that runs in opposite directions, where chiefly is what men call thought; for the blood round the heart is the thought of men. R. P. 178 a.

(106)

For the wisdom of men grows according to what is before them. R. P. 177.

(107)

For out of these are all things formed and fitted together, and by these do men think and feel pleasure and pain. R. P. 178.

(108)

And just so far as they grow to be different, so far do different thoughts ever present themselves to their minds (in dreams).[64] R. P. 177 a.

(109)

For it is with earth that we see Earth, and Water with water; by air we see bright Air, by fire destroying Fire. By love do we see Love, and Hate by grievous hate. R. P. 176.

(110)

For if, supported on thy steadfast mind, thou wilt contemplate these things with good intent and faultless care, then shalt thou have all these things in abundance throughout thy life, and thou shalt gain many others from them. For these things grow of themselves into thy heart, 5where is each man's true nature. But if thou strivest after things of another kind, as it is the way with men that ten thousand sorry matters blunt their careful thoughts, soon will these things desert thee when the time comes round; for they long to return once more to their own kind; 10for know that all things have wisdom and a share of thought.

(111)

And thou shalt learn all the drugs that are a defence against ills and old age; since for thee alone will I accomplish all this. Thou shalt arrest the violence of the weariless winds that arise to sweep the earth and waste the fields; and again, when thou so desirest, thou shalt bring back their blasts in return. 5Thou shalt cause for men a seasonable drought after the dark rains, and again thou shalt change the summer drought for streams that feed the trees as they pour down from the sky. Thou shalt bring back from Hades the life of a dead man.

PURIFICATIONS

(112)

Friends, that inhabit the great town looking down on the yellow rock of Akragas, up by the citadel, busy in goodly works, harbours of honour for the stranger, men unskilled in meanness, ​all hail. I go about among you an immortal god, no mortal now, honoured among all as is meet, 5crowned with fillets and flowery garlands. Straightway, whenever I enter with these in my train, both men and women, into the flourishing towns, is reverence done me; they go after me in countless throngs; asking of me what is the way to gain; 10some desiring oracles, while some, who for many a weary day have been pierced by the grievous pangs of all manner of sickness, beg to hear from me the word of healing. R. P. 162 f.

(113)

But why do I harp on these things, as if it were any great matter that I should surpass mortal, perishable men?

(114)

Friends, I know indeed that truth is in the words I shall utter, but it is hard for men, and jealous are they of the assault of belief on their souls.

(115)