Book 4
11
Now we ought to work at something like this in the body also, as far as we can. It was impossible for the defluxions of the nose not to run when man has such a mixture in his body. For this reason nature has made hands and the nostrils themselves as channels for carrying off the humours. If then a man sucks up the defluxions, I say that he is not doing the act of a man. It was impossible for a man’s feet not to be made muddy and not be soiled at all when he passes through dirty places. For this reason nature (God) has made water and hands. It was impossible that some impurity should not remain in the teeth from eating: for this reason, she says, wash the teeth. Why? In order that you may be a man and not a wild beast or a hog. It was impossible that from the sweat and the pressing of the clothes there should not remain some impurity about the body which requires to be cleaned away. For this reason water, oil, hands, towels, scrapers (strigils),The ξύστρα, as Epictetus names it, was the Roman strigilis, which was used for the scraping and cleaning of the body in bathing Persius (v. 126) writes— I, puer, et strigiles Crispini ad balnea defer. The strigiles were of bronze or iron of various forms. They were applied to the body much in the same way as we see a piece of hoop applied to a sweating horse. Pompeii, edited by Dr. Dyer. nitre, sometimes all other kinds of means are necessary for cleaning the body. You do not act so: but the smith will take off the rust from the iron (instruments), and he will have tools prepared for this purpose, and you yourself wash the platter when you are going to eat, if you are not completely impure and dirty: but will you not wash the body nor make it clean? Why? he replies. I will tell you again; in the first place, that you may do the acts of a man; then, that you may not be disagreeable to those with whom you associate. You do something of this kind evenSee Schweig.’s note. in this matter, and you do not perceive it: you think that you deserve to stink. Let it be so: deserve to stink. Do you think that also those who sit by you, those who recline at table with you, that those who kiss you deserve the same?See Schweig.’s note. If the text is right, the form of expression is inexact and does not clearly express the meaning; but the meaning may be easily discovered. Either go into a desert, where you deserve to go, or live by yourself, and smell yourself. For it is just that you alone should enjoy your own impurity. But when you are in a city, to behave so inconsiderately and foolishly, to what character do you think that it belongs? If nature had entrusted to you a horse, would you have overlooked and neglected him? And now think that you have been entrusted with your own body as with a horse; wash it, wipe it, take care that no man turns away from it, that no one gets out of the way for it. But who does not get out of the way of a dirty man, of a stinking man, of a man whose skin is foul, more than he does out of the way of a man who is daubed with muck? That smell is from without, it is put upon him; but the other smell is from want of care, from within, and in a manner from a body in putrefaction.
