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Τίς αἰτία βουλίμου.

[1] 20 θυσία τις ἔστι πάτριος, ἣν ὁ μὲν ἄρχων ἐπὶ τῆς κοινῆς ἑστίας δρᾷ τῶν δʼ ἄλλων ἕκαστος ἐπʼ οἴκου· καλεῖται δὲ βουλίμου ἐξέλασις· καὶ τῶν οἰκετῶν ἕνα τύπτοντες ἀγνίναις ῥάβδοις διὰ θυρῶν ἐξελαύνουσιν, ἐπιλέγοντες ἔξω Βούλιμον ἔσω δὲ πλοῦτον 694a καὶ ὑγίειαν¹ ἄρχοντος οὖν ἐμοῦ, πλείονες 5 ἐκοινώνουν τῆς θυσίας· κᾆθʼ ὡς ἐποιήσαμεν τὰ νενομισμένα καὶ πάλιν κατεκλίνημεν, ἐζητεῖτο πρῶτον ὑπὲρ αὐτοῦ τοῦ ὀνόματος ἔπειτα τῆς φωνῆς, ἣν ἐπιλέγουσι τῷ διωκομένῳ, μάλιστα δʼ ὑπὲρ τοῦ πάθους καὶ τῶν κατʼ αὐτὸ γιγνομένων. τὸ μὲν 10 οὖν βούλιμον² λιμὸν³ ἐδόκει μέγαν ἢ δημόσιον ἀποσημαίνειν, καὶ μάλιστα παρʼ ἡμῖν τοῖς Αἰολεῦσιν ἀντὶ τοῦ β τῷ π χρωμένοις· οὐ γὰρ βούλιμον, ἀλλὰ πούλιμον, οἷον πολὺν ὄντα λιμόν⁴, ὀνομάζομεν. ἐδόκει δʼ ἡ βούβρωστις⁵ ἕτερον⁶ εἶναι· τὸ δὲ τεκμήριον 15 ἐλαμβάνομεν ἐκ τῶν Μητροδώρου⁷ Ἰωνικῶν· ἱστορεῖ 694b γάρ, ὅτι Σμυρναῖοι τὸ παλαιὸν Αἰολεῖς ὄντες θύουσι Βουβρώστει ταῦρον μέλανα, καὶ κατακόψαντες αὐτόδορον ὁλοκαυτοῦσιν. ἐπεὶ δὲ πᾶς μὲν ἔοικεν ὁ λιμὸς νόσῳ, μάλιστα δʼ ὁ βούλιμος, ἐπιγίγνεσθαι, 20 παθόντος παρὰ φύσιν τοῦ σώματος, εἰκότως ἀντιτάττουσιν ὡς μὲν ἐνδείᾳ τὸν πλοῦτον ὡς δὲ νόσῳ τὴν ὑγίειαν. ὡς δὲ ναυτιᾶν ὠνομάσθη μὲν ἐπὶ τῶν ἐν νηὶ καὶ κατὰ πλοῦν τὸν στόμαχον ἐκλυομένων, ἔθει δʼ ἴσχυκεν ἤδη καὶ κατὰ τῶν ὁπωσοῦν τοῦτο πασχόντων ὄνομα τοῦ πάθους εἶναι· οὕτως ἄρα καὶ τὸ βουλιμιᾶν ἐκεῖθεν ἀρξάμενον ἐνταῦθα διέτεινε. ταῦτα μὲν οὖν ἔρανον κοινὸν ἐκ πάντων συνεπλήρουν⁸ λόγων⁹.

[2] 5 694c ἐπειδὴ δʼ¹⁰ ἡπτόμεθα τῆς αἰτίας τοῦ πάθους, πρῶτον μὲν ἠπορήθη τὸ μάλιστα¹¹ βουλιμιᾶν τοὺς διὰ χιόνος πολλῆς βαδίζοντας, ὥσπερ καὶ Βροῦτος ἐκ Δυρραχίου πρὸς Ἀπολλωνίαν ἰὼν¹² ἐκινδύνευσεν ὑπὸ τοῦ πάθους· ἦν δὲ νιφετὸς πολὺς καὶ τῶν τὰ 10 σιτία κομιζόντων οὐδεὶς ἐξηκολούθει· λιποθυμοῦντος¹³ οὖν αὐτοῦ καὶ ἀπολιπόντος¹⁴, ἠναγκάσθησαν οἱ στρατιῶται προσδραμόντες τοῖς τείχεσιν ἄρτον αἰτῆσαι παρὰ τῶν τειχοφυλάκων πολεμίων¹⁵· καὶ λαβόντες εὐθὺς ἀνεκτήσαντο τὸν Βροῦτον· διὸ καὶ 15 694d φιλανθρώπως ἐχρήσατο πᾶσι κύριος τῆς πόλεως γενόμενος. πάσχουσι δὲ τοῦτο καὶ ἵπποι καὶ ὄνοι¹⁶, καὶ μάλισθʼ ὅταν¹⁷ ἰσχάδας ἢ¹⁸ μῆλα κομίζωσιν. ὃ δὲ θαυμασιώτατόν ἐστιν, οὐκ ἀνθρώπους μόνον ἀλλὰ καὶ κτήνη μάλιστα πάντων ἐδωδίμων ἀναρρώννυσιν 20 ἄρτος ὥστε, κἂν ἐλάχιστον ἐμφάγωσιν¹⁹, ἰῶνται²⁰ καὶ βαδίζουσι.

[3] γενομένης δὲ σιωπῆς, ἐγὼ συννοῶν ὅτι τὰ τῶν πρεσβυτέρων ἐπιχειρήματα τοὺς μὲν ἀργοὺς καὶ ἀφυεῖς οἷον ἀναπαύει καὶ ἀναπίμπλησι, τοῖς δὲ φιλοτίμοις καὶ φιλολόγοις ἀρχὴν ἐνδίδωσιν οἰκείαν 5 καὶ τόλμαν ἐπὶ τὸ ζητεῖν καὶ ἀνιχνεύειν τὴν ἀλήθειαν, 694e ἐμνήσθην τῶν Ἀριστοτελικῶν²¹ ἐν οἷς λέγεται, ὅτι, πολλῆς περιψύξεως γενομένης ἔξωθεν, ἐκθερμαίνεται σφόδρα τὰ ἐντὸς καὶ πολὺ σύντηγμα ποιεῖ· τοῦτο δʼ, ἐὰν μὲν ἐπὶ τὰ σκέλη ῥυῇ, κόπους ἀπεργάζεται 10 καὶ βαρύτητας, ἐὰν δʼ ἐπὶ τὰς τῆς κινήσεως καὶ τῆς ἀναπνοῆς ἀρχάς, ἀψυχίαν ἢ καὶ²² ἀσθένειαν. ὅπερ οὖν εἰκός, τοῦ λόγου λεχθέντος, ἐπεραίνετο, τῶν μὲν ἐπιφυομένων τῷ δόγματι τῶν δʼ ὑπερδικούντων.

[4] 15 Σώκλαρος δὲ τὴν ἀρχὴν ἔφη τοῦ λόγου κάλλιστα κεῖσθαι· περιψύχεσθαι γὰρ ἱκανῶς²³ καὶ πυκνοῦσθαι τὰ σώματα τῶν βαδιζόντων διὰ χιόνος· 694f τὸ δὲ σύντηγμα τὴν θερμότητα ποιεῖν καὶ τοῦτο καταλαμβάνειν τὰς ἀρχὰς τῆς ἀναπνοῆς αἰτηματῶδες 20 εἶναι μᾶλλον οὖν δοκεῖν αὐτῷ τὴν θερμότητα συστελλομένην καὶ πλεονάζουσαν ἐντὸς ἀναλίσκειν τὴν τροφήν, εἶτʼ, ἐπιλειπούσης καὶ²⁴ αὐτὴν, ὥσπερ πῦρ²⁵ ἀπομαραίνεσθαι· διὸ πεινῶσι²⁶ σφόδρα καὶ βραχὺ παντελῶς ἐμφαγόντες εὐθὺς ἀναλάμπουσι· γίγνεται γὰρ ὥσπερ ὑπέκκαυμα²⁷ τῆς θερμότητος τὸ προσφερόμενον.

[5] Κλεομένης δʼ ὁ ἰατρὸς ἄλλως ἔφη τῷ²⁸ ὀνόματι τὸν λιμὸν συντετάχθαι δίχα τοῦ πράγματος, 5 695a ὥσπερ τῷ καταπίνειν τὸ πίνειν καὶ τῷ²⁹ ἀνακύπτειν τὸ κύπτειν· οὐ γὰρ εἶναι λιμόν, ὥσπερ δοκεῖ, τὴν βουλιμίαν, ἀλλὰ πάθος ἐν τῷ³⁰ στομάχῳ διὰ συνδρομὴν θερμοῦ³¹ λιποψυχίαν³² ποιοῦν. ὥσπερ οὖν τὰ ὀσφραντὰ πρὸς τὰς λιποθυμίας³³ βοηθεῖν, καὶ τὸν 10 ἄρτον³⁴ ἀναλαμβάνειν τοὺς³⁵ βουλιμιῶντας, οὐχ ὅτι τροφῆς ἐνδεεῖς εἰσι μικρὸν γοῦν παντάπασι λαβόντες³⁶ ἀναζωπυροῦσιν, ἀλλʼ ὅτι τὸ πνεῦμα καὶ τὴν δύναμιν ἀνακαλεῖται καταφερομένην. ὅτι δʼ ἔστι λιποθυμία καὶ οὐ πεῖνα, μηνύει τὸ τῶν ὑποζυγίων· 15 ἥ τε γὰρ³⁷ τῶν ἰσχάδων ἀποφορὰ καὶ ἡ τῶν μήλων 695b ἔνδειαν μὲν οὐ ποιεῖ, καρδιωγμὸν δέ τινα μᾶλλον καὶ νὴ Δίʼ εἴλιγγον³⁸.

[6] ἡμῖν δὲ καὶ ταῦτα μετρίως ἐδόκει λέγεσθαι, καὶ³⁹ ἀπὸ τῆς ἐναντίας ἀρχῆς δυνατὸν εἶναι, μὴ πύκνωσιν 20 ἀλλʼ ἀραίωσιν ὑποθεμένοις, διασῶσαι τὸ πιθανόν· τὸ γὰρ ἀπορρέον πνεῦμα τῆς χιόνος ἐστὶ μὲν οἷον ἀθὴρ⁴⁰ τοῦ πάγου καὶ ψῆγμα λεπτομερέστατον, ἔχει δέ τι τομὸν καὶ διαιρετικὸν οὐ σαρκὸς μόνον ἀλλὰ καὶ ἀργυρῶν καὶ χαλκῶν ἀγγείων ὁρῶμεν γὰρ ταῦτα μὴ στέγοντα τὴν χιόνα· πνεομένη 5 γὰρ ἀναλίσκεται καὶ τὴν ἐκτὸς ἐπιφάνειαν τοῦ ἀγγείου νοτίδος ἀναπίμπλησι λεπτῆς καὶ κρυσταλλοειδοῦς, ἣν ἀπολείπει τὸ πνεῦμα διὰ τῶν πόρων ἀδήλως 695c ἀπερχόμενον τοῦτο δὴ τοῖς βαδίζουσι διὰ χιόνος ὀξὺ καὶ φλογοειδὲς προσπῖπτον ἐπικάειν δοκεῖ τὰ 10 ἄκρα τῷ τέμνειν καὶ παρελθεῖν⁴¹ τῇ σαρκί, καθάπερ πῦρ· ὅθεν⁴² ἀραίωσις γίγνεται περὶ τὸ σῶμα πολλὴ καὶ ῥεῖ τὸ θερμὸν ἔξω διὰ⁴³ τὴν ψυχρότητα τοῦ πνεύματος, καὶ⁴⁴ περὶ τὴν ἐπιφάνειαν σβεννύμενον ἱδρῶτα δροσώδη διατμίζει καὶ λεπτόν, ὥστε τήκεσθαι καὶ 15 ἀναλίσκεσθαι τὴν⁴⁵ δύναμιν. ἐὰν μὲν οὖν ἡσυχάζῃ τις, οὐ πολλὴ τοῦ σώματος ἀπέρχεται θερμότης· ὅταν δὲ τὴν μὲν τροφὴν τοῦ σώματος ἡ κίνησις εἰς 695d τὸ θερμὸν ὀξέως μεταβάλλῃ τὸ δὲ θερμὸν ἔξω φέρηται, διακρινομένης τῆς σαρκός, ἀθρόαν ἀνάγκη 20 τῆς δυνάμεως ἐπίλειψιν γενέσθαι. ὅτι δὲ τὸ ἐκψύχεσθαι οὐ πήγνυσι μόνον ἀλλὰ καὶ τήκει τὰ σώματα, δῆλόν ἐστιν ἐν μὲν γὰρ τοῖς μεγάλοις χειμῶσιν ἀκόναι μολίβδου διατηκόμεναι⁴⁶ τό τε⁴⁷ τῆς ἐφιδρώσεως⁴⁸ καὶ τὸ πολλοῖς μὴ πεινῶσι συμπίπτειν τὴν βουλιμίασιν ἀραίωσιν⁴⁹ κατηγορεῖ μᾶλλον καὶ ῥύσιν ἢ πύκνωσιν τοῦ σώματος. ἀραιοῦνται δὲ χειμῶνος μέν, ὥσπερ εἴρηται, τῇ λεπτότητι, ἄλλως δὲ τοῦ κόπου καὶ τῆς κινήσεως ἀποξυνούσης τὴν ἐν 5 τῷ σώματι θερμότητα⁵⁰· λεπτὴ γὰρ γενομένη καὶ κοπιῶσα ῥεῖ πολλὴ καὶ διασπείρεται διὰ τοῦ σώματος. τὰ δὲ μῆλα καὶ τὰς ἰσχάδας εἰκὸς ἀποπνεῖν τι τοιοῦτον, 695e ὥστε τῶν ὑποζυγίων τὸ θερμὸν ἀπολεπτύνειν καὶ κατακερματίζειν· ἄλλα γὰρ ἄλλοις ὥσπερ 10 ἀναλαμβάνειν καὶ καταλύεσθαι πέφυκεν.

Quaestiones Convivales. Plutarch. ed. Grēgorios N. Vernardakēs. Leipzig. 1892.

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Current edition Perseus

Συμποσιακῶν προβλημάτων βιβλία (Greek) (Plutarch. Plutarchi Chaeronensis Moralia, Vol. IV. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner, 1892.)

Translations (1)

Symposiacs Perseus (Plutarch. Plutarch's Morals, Vol. III. Goodwin, William W., editor; Creech, Thomas, translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.) — 6.8 focus

Question VIII.
WHAT IS THE CAUSE OF BULIMY, OR THE GREEDY DISEASE?
PLUTARCH, SOCLARUS, CLEOMENES, AND OTHERS.

[1] THERE is a certain sacrifice of very ancient institution, which the chief magistrate or archon performs always in the common-hall, and every private person in his own house. ’Tis called the driving out of bulimy; for they whip out of doors some one of their servants with a bunch of willow rods, repeating these words, Get out of doors, bulimy; and enter riches and health. Therefore in my year there was a great concourse of people present at the sacrifice; and, after all the rights and ceremonies of the sacrifice were over, when we had seated ourselves again at the table, there was an enquiry made first of all into the signification of the word bulimy, then into the meaning of the words which are repeated when the servant is turned out of doors. But the principal dispute was concerning the nature of it, and all its circumstances. First, as for the word bulimy, it was agreed upon by all to denote a great and public famine, especially among us who use the Aeolic dialect, putting π for β. For it was not called by the ancients βούλιμος but πούλιμος, that is, πολὺς λιμὸς , much hunger. We concluded that it was not the same with the disease called Bubrostis, by an argument fetched out of Metrodorus’s Ionics. For the said Metrodorus informs us that the Smyrnaeans, who were once Aeolians, sacrificed to Bubrostis a black bull cut into pieces with the skin on, and so burnt it. Now, forasmuch as every species of hunger resembles a disease, but more particularly bulimy, which is occasioned by an unnatural disposition of the body, these two differ as riches and poverty, health and sickness. But as the word nauseate ( ναυτιπαν) first took its name from men who were stomach-sick in a ship, and afterwards custom prevailed so far that the word was applied to all persons that were any way in like sort affected; so the word bulimy, rising at first from hence, was at last extended to a more large and comprehensive signification. What has been hitherto said was a general club of the opinions of all those who were at table.

[2] But after we began to enquire after the cause of this disease, the first thing that puzzled us was to find out the reason why bulimy seizes upon those that travel in the snow. As Brutus, one time marching from Dyrrachium to Apollonia in a deep snow, was endangered of his life by bulimy, whilst none of those that carried the provisions for the army followed him; just when the man was ready to faint and die, some of his soldiers were forced to run to the walls of the enemies’ city, and beg a piece of bread of the sentinels, by the eating of which he was presently refreshed; for which cause, after Brutus had made himself master of the city, he treated all the inhabitants very mercifully. Asses and horses are frequently troubled with bulimy, especially when they are loaden with dry figs and apples; and, which is yet more strange, of all things that are eaten, bread chiefly refreshes not only men but beasts; so that, by taking a little quantity of bread, they regain their strength and go forward on their journey.

[3] After all were silent, I (who had observed that dull fellows and those of a less piercing judgment were satisfied with and did acquiesce in the reasons the ancients gave for bulimy, but to men of ingenuity and industry they only pointed out the way to a more clear discovery of the truth of the business) mentioned Aristotle’s opinion, who says, that extreme cold without causes extreme heat and consumption within; which, if it fall into the legs, makes them lazy and heavy, but if it come to the fountain of motion and respiration, occasions faintings and weakness. When I had said that, some of the company opposed it, others held with me, as was natural.

[4] At length says Soclarus: I like the beginning of this reason very well, for the bodies of travellers in a great snow must of necessity be surrounded and condensed with cold; but that from the heat within there should arise such a consumption as invades the principle of respiration, I can no way imagine. I rather think, says he, that abundance of heat penned up in the body consumes the nourishment, and that failing, the fire as it were goes out. Here it comes to pass, that men troubled with this bulimy, when they are ready to starve with hunger, if they eat never so little meat, are presently refreshed. The reason is, because meat digested is like fuel for the heat to feed upon.

[5] But Cleomenes the physician would have the word λιμός (which signifies hunger) to be added to the making up of the word βούλιμος without any reason at all; as πίνειν, to drink, has crept into καταπίνειν, to swallow; and κύπτειν, to incline, into άνακύπτειν to raise the head. Nor is bulimy, as it seems, a kind of hunger, but a fault in the stomach, which concurring with heat causes a faintness. Therefore as things that have a good smell recall the spirits of those that are faint, so bread affects those that are almost overcome with a bulimy; not that they have any need of food (for the least piece of it restores them their strength), but the bread calls back their vigor and languishing spirits. Now that bulimy is not hunger but a faintness, is manifest from all laboring beasts, which are seized with it very often through the smell of dry figs and apples; for a smell does not cause any want of food, but rather a pain and agitation in the stomach.

[6] These things seemed to be reasonably well urged; and yet we thought that much might be said in the defence of the contrary opinion, and that it was possible enough to maintain that bulimy ariseth not from condensation but rarefication of the stomach. For the spirit which flows from the snow is nothing but the sharp point and finest scale of the congealed substance, endued with a virtue of cutting and dividing not only the flesh, but also silver and brazen vessels; for we see that these are not able to keep in the snow, for it dissolves and evaporates, and glazes over the outmost superficies of the vessels with a thin dew, not unlike to ice, which this spirit leaves as it secretly passes through the pores. Therefore this piercing spirit, like a flame, seizing upon those that travel in the snow, seems to burn their outsides, and like fire to enter and penetrate the flesh. Hence it is that the flesh is more rarefied, and the heat is extinguished by the cold spirit that lies upon the superficies of the body; therefore the body evaporates a dewy thin sweat, which melts away and decays the strength. Now if a man should sit still at such a time, there would not much heat fly out of his body. But when the motion of the body doth quickly heat the nourishment, and that heat bursts through the thin skin, there must necessarily be a great loss of strength. Now we know by experience, that cold hath a virtue not only to condense but also to loosen bodies; for in extreme cold winters pieces of lead are found to sweat. And when we see that bulimy happens where there is no hunger, we may conclude that at that time the body is rather in a fluid than condensed state. The reason that bodies are rarefied in winter is because of the subtility of the spirit; especially when the moving and tiring of the body excites the heat, which, as soon as it is subtilized and agitated, flies apace, and spreads itself through the whole body. Lastly, it is very possible that apples and dry figs exhale some such thing as this, which rarefies and attenuates the heat of the beasts; for different things have a natural tendency as well to weaken as to refresh different creatures.

Notes on the current edition

Συμποσιακῶν προβλημάτων βιβλία

1. ἔξω μὲν βούλιμον, ἔσω δὲ πλουθυγίειαν Cobetus ut hexameter exeat. cf. Bergk. 3 p. 681

2. βούλιμον] λιμὸν mei

3. λιμὸν Herwerdenus

4. πολὺν ὄντα λιμὸν scripsi cum R: πολύνον πάλιν

5. βούβρωστις] cf. Hom. Ω 532

6. οὐχ ἕτερον Madvigius

7. Μητροδώρου] Mueller. 3 p. 205 fr. 14

8. M: συνεπλήρου

9. Turnebus: λέγων

10. ἐπειδὴ δʼ Benselerus: ἐπεὶ δὲ δὴ

11. το’ αἴτιον τοῦ μάλιστα R

12. ἰὼν Madvigius

13. *: λειποθυμοῦντος

14. pro ἀπολιπόντος dat μηδενὸς ἔχοντος - μηδὲν ἐδώδιμον Vit. Brut. c. 26

15. τοῖς τείχεσι τῶν πολεμίων ἄρτ. αἰτ. παρὰ τῶν τειχοφυλάκων Doehnerus

16. ὄνοι] ἡμίονοι Psellus

17. ὅταν idem: ὅταν ἢ

18. ἢ] καὶ idem

19. ἐμφάγωσιν] ἐὰν φάγωσιν mei

20. ἰῶνται] εὐθὺς ἵστανται Psellus Fort. ἰῶνται ortum est ex ἱστῶνται (pro ἵστανται cf. Praefat. p. LXXXII). De re eadem Xen. Exped. 4, 5, 9 dixit: ἐπειδὴ δέ τι ἐμφάγοιεν, ἀνίσταντο καὶ ἐπορεύοντο

21. Ἀριστοτελικῶν] cf. p. 884, 13a

22. ἢ καὶ] ἢ aut καὶ R

23. ἱκανῶς] ἰσχυρῶς Psellus

24. καὶ] om. Psellus

25. τὸ πῦρ idem

26. πεινῶσι] add. οἱ τοῦτο παθόντες Psellus; fortasse Plutarchus scripserat πειν[ ΩΞΙΝ οἳ ἄν τοῦτο πάθ] ΩΞΙ

27. Iunius: ὑπέκλυμα

28. τῷ Basileensis: τὸ aut τοι

29. καὶ τῷ - τὸ Turnebus: καὶ τὸ - τῷ cf. Symb.

30. τῷ Psellus

31. θερμοῦ idem: λιμοῦ

32. λιποψυχίαν *: λειποψυχίαν

33. λιποθυμίας * hic et infra: λειποθυμίας

34. ἄρτον Turnebus: αὐτὸν

35. τοὺς Basileensis: καὶ τοὺς

36. λαβόντες W: ἀναλαβόντες propter ἀναζωπυροῦσιν

37. γὰρ Duebnerus

38. νὴ Δί’ εἴλιγγον scripsi cum R: διειλιγμόν cf. Schol. Arist. Acharn. vs. 581: ὅταν δὲ περὶ τὴν καρδίαν στρόφος γένηται, ἐπακολουθεῖ σκότος, καὶ τοῦτο τὸ πάθος καλοῦσιν ἐλιγγον κἑ. cf. etiam vs. 1218. Ceterum εἰλιγμός cum εἴλιγγος etiam alibi confunditur.

39. καὶ R

40. ἀθὴρ W: αἰθὴρ

41. παρελθεῖν] scr. vid. παρεισθεῖν cf. Vit. Brut. c. 25 ubi pro hoc verbo est διαδύεσθαι

42. πῦρ· ὅθεν *: πυρωθὲν ( τὸ πῦρ· ὅθεν Anonymus)

43. διὰ Anonymus: καὶ

44. καὶ W

45. τὴν W: καὶ τὴν

46. cf. Arist. Fr. 212

47. τό τε W: τότε

48. ἐφιδρώσεως L. Dindorfius ex Vit. Brut. c. 25: ἀφιδρώσεως

49. ἀραίωσιν*

50. Basileensis: τῆς ἐν τῷ σώματι θερμότητος

Plutarch Quaestiones Convivales 6.8

ed. Grēgorios N. Vernardakēs

Search the Perseus Catalog for:

Τίς αἰτία βουλίμου.

Current edition Perseus

Question VIII.
WHAT IS THE CAUSE OF BULIMY, OR THE GREEDY DISEASE?
PLUTARCH, SOCLARUS, CLEOMENES, AND OTHERS.

Notes on the current edition

Stable identifiers

Search the Perseus Catalog for:

Search the Perseus Catalog for:

Τίς αἰτία βουλίμου.

Current edition Perseus

Question VIII. WHAT IS THE CAUSE OF BULIMY, OR THE GREEDY DISEASE? PLUTARCH, SOCLARUS, CLEOMENES, AND OTHERS.

Notes on the current edition

Stable identifiers

Question VIII.
WHAT IS THE CAUSE OF BULIMY, OR THE GREEDY DISEASE?
PLUTARCH, SOCLARUS, CLEOMENES, AND OTHERS.