the humidity from flesh and blood； so as to be no longer pure。
Wherefore； I say； that it is the brain which interprets the
understanding。 But the diaphragm has obtained its name （frenes） from
accident and usage； and not from reality or nature； for I know no
power which it possesses； either as to sense or understanding；
except that when the man is affected with unexpected joy or sorrow； it
throbs and produces palpitations； owing to its thinness； and as having
no belly to receive anything good or bad that may present themselves
to it； but it is thrown into commotion by both these； from its natural
weakness。 It then perceives beforehand none of those things which
occur in the body； but has received its name vaguely and without any
proper reason； like the parts about the heart； which are called
auricles； but which contribute nothing towards hearing。 Some say
that we think with the heart； and that this is the part which is
grieved； and experiences care。 But it is not so； only it contracts
like the diaphragm； and still more so for the same causes。 For veins
from all parts of the body run to it； and it has valves； so as to as
to perceive if any pain or pleasurable emotion befall the man。 For
when grieved the body necessarily shudders； and is contracted； and
from excessive joy it is affected in like manner。 Wherefore the
heart and the diaphragm are particularly sensitive； they have
nothing to do； however； with the operations of the understanding；
but of all but of all these the brain is the cause。 Since； then； the
brain； as being the primary seat of sense and of the spirits；
perceives whatever occurs in the body； if any change more powerful
than usual take place in the air； owing to the seasons； the brain
becomes changed by the state of the air。 For； on this account； the
brain first perceives； because； I say； all the most acute； most
powerful； and most deadly diseases； and those which are most difficult
to be understood by the inexperienced； fall upon the brain。
And the disease called the Sacred arises from causes as the
others； namely； those things which enter and quit the body； such as
cold； the sun； and the winds； which are ever changing and are never at
rest。 And these things are divine； so that there is no necessity for
making a distinction； and holding this disease to be more divine
than the others； but all are divine； and all human。 And each has its
own peculiar nature and power； and none is of an ambiguous nature；
or irremediable。 And the most of them are curable by the same means as
those by which any other thing is food to one； and injurious to
another。 Thus； then； the physician should understand and distinguish
the season of each； so that at one time he may attend to the
nourishment and increase； and at another to abstraction and
diminution。 And in this disease as in all others； he must strive not
to feed the disease； but endeavor to wear it out by administering
whatever is most opposed to each disease； and not that which favors
and is allied to it。 For by that which is allied to it； it gains vigor
and increase； but it wears out and disappears under the use of that
which is opposed to it。 But whoever is acquainted with such a change
in men； and can render a man humid and dry； hot and cold by regimen；
could also cure this disease； if he recognizes the proper season for
administering his remedies； without minding purifications； spells； and
all other illiberal practices of a like kind。
THE END
。