(75) Timaeus: round about the neck and glued them there symmetrically; and with these He fastened the extremities of the jaws below the substance of the face; and the rest of the sinews He distributed amongst all the limbs, attaching joint to joint. And those who fashioned the features of our mouth fashioned it with teeth and tongue and lips, even as it is fashioned now,

(64) The Lion with dazzling mouth and with head bent forwards is the Phallus of Osiris [ otherwise of Râ

(4) Search round thy neck, and thou wilt find the belt Which keeps it fastened, O bewildered soul, And see it, where it bars thy mighty breast." Then said to me: "He doth himself accuse; This one is Nimrod, by whose evil thought One language in the world is not still used. Here let us leave him and not speak in vain; For even such to him is every language As his to others, which to none is known." Therefore a longer journey did we make, Turned to the left, and a crossbow-shot oft We found another far more fierce and large. In binding him, who might the master be I cannot say; but he had pinioned close Behind the right arm, and in front the other, With chains, that held him so begirt about From the neck down, that on the part uncovered It wound itself as far as the fifth gyre. "This proud one wished to make experiment Of his own power against the Supreme Jove," My Leader said, "whence he has such a guerdon. Ephialtes is his name; he showed great prowess. What time the giants terrified the gods; The arms he wielded never more he moves."

(6) The one uprose and down the other fell, Though turning not away their impious lamps, Underneath which each one his muzzle changed. He who was standing drew it tow'rds the temples, And from excess of matter, which came thither, Issued the ears from out the hollow cheeks; What did not backward run and was retained Of that excess made to the face a nose, And the lips thickened far as was befitting. He who lay prostrate thrusts his muzzle forward, And backward draws the ears into his head, In the same manner as the snail its horns; And so the tongue, which was entire and apt For speech before, is cleft, and the bi-forked In the other closes up, and the smoke ceases. The soul, which to a reptile had been changed, Along the valley hissing takes to flight, And after him the other speaking sputters.

(8) It is likewise said, that the Pythagoreans frequently inquired and doubted why we accustom boys to take their food in an orderly and commensurate manner, and show them that order and symmetry are beautiful; but that the contraries to these, disorder and incommensuration, are base; and that he who is given to wine and is insatiable, is held in great disgrace. For if no one of these is useful to us when we have arrived at the age of virility, it was in vain that we were accustomed, when boys, to an order of this kind. And there is also the same reason concerning the other manners [to which we are accustomed when boys]. This, therefore, is not seen to happen in other animals which are disciplined by men; but immediately from the first, a whelp and a colt are accustomed to, and learn those things which it is requisite for them to do when they have arrived at the perfection of their nature.

And universally, it is said that the Pythagoreans exhorted both those they happened to meet, and their familiars, to avoid pleasure as a thing that required the greatest caution. For nothing so much deceives us, or precipitates us into error, as this passion. In short, as it seems, they contended that we should never do any thing with a view to pleasure as the end. For this scope is, for the most part, indecorous and noxious. But they asserted, that especially looking to the beautiful and decorous, we should do whatever is to be done. And that in the second place we should look to the advantageous and the useful. These things, however, require no casual judgment.

(2) I eat with my mouth, and I chew with my jaw; for, lo, I worship the god who is Lord of the Tuat, and that is given to me which endureth amid overthrow

(111) But that the tongue and the upper gums close the mouth, when the spirit cometh upon the tongue, signifieth that the seven qualifying or fountain spirits of nature in this world, at the time of the creation, were not mortified and dead through the wrath of God, but were lively, active and vigorous. For the tongue signifieth or denoteth the life of nature, in which stands the animated, soulish and holy birth or geniture: For it is a type [prefiguration or resemblance] of the soul.

(5) Be silent Ovid, of Cadmus and Arethusa; For if him to a snake, her to fountain, Converts he fabling, that I grudge him not; Because two natures never front to front Has he transmuted, so that both the forms To interchange their matter ready were. Together they responded in such wise, That to a fork the serpent cleft his tail, And eke the wounded drew his feet together. The legs together with the thighs themselves Adhered so, that in little time the juncture No sign whatever made that was apparent. He with the cloven tail assumed the figure The other one was losing, and his skin Became elastic, and the other's hard. I saw the arms draw inward at the armpits, And both feet of the reptile, that were short, Lengthen as much as those contracted were. Thereafter the hind feet, together twisted, Became the member that a man conceals, And of his own the wretch had two created. While both of them the exhalation veils With a new colour, and engenders hair On one of them and depilates the other,

(208) For the visible body must perforce perish, Though he incurred chastisement, it affected his body only, And as a friend he now goes, free of pain, to his Friend. Thus at first he clung to the King's stirrup, Part of the story remains untold; it was retained The story of the princes remains unfinished, Here speech, like a camel, breaks down on its road; I will say no more, but guard my tongue from speech. The rest is told without aid of tongue

(3) For instance, in the adaptation of the front and side-teeth to the mastication of food, and in the construction of the tongue, salivating glands, and throat for its deglutition, we find a contrivance which cannot be improved upon. Similarly, whoever considers his hand, with its five fingers of unequal lengths, four of them with three joints and the thumb with only two, and the way in which it can be used for grasping, or for carrying, or for smiting, will frankly acknowledge that no amount of human wisdom could better it by altering the number and arrangement of the fingers, or in any other way.

(75) Timaeus: the thighs and the shins and the region of the loins and the bones of the upper and lower arm, and all our other parts which are jointless, and all those bones which are void of intelligence within, owing to the small quantity of soul in the marrow—all these are abundantly supplied with flesh; but those parts which are intelligent are supplied less abundantly—except possibly where He so fashioned the flesh that it can of itself convey sensations, as is the case with the tongue; but most of these parts He made in the way described above. For the substance which is generated by necessity and grows up with us

(284) 425 To say: He (serpent) whom Atum has bitten has filled the mouth of N., 425 while he wound himself up (lit. wound a winding). 425 The centipede was smitten by the householder, the householder was smitten by the centipede. 425 That lion is inside this lion. 425 Two bulls fight inside the ibis.

(21) 13 [To say: How good is the condition (?) of thy mouth after] . I have adjusted for thee thy mouth to thy bones! 13 I open for thee thy mouth; I open for thee thine eyes, O N. 13 I open for thee thy mouth with the nw, the mtiw-hook of copper (or, iron), which opens the mouth of the gods. 13 Horus opens the mouth of this N.; [Horus opens the mouth of this N.]. 13 [Horus has opened] the mouth of this N.; Horus has opened the mouth of this N. 13 with that wherewith he opened the mouth of his father; with that wherewith he opened the mouth of Osiris; 14 with the copper, (or, iron) which comes forth from Set, the mtiw-hook of copper (or, iron), which opens the mouth of the gods. 14 He opens the mouth of N. therewith, that he may go, 14 that he himself may speak before the Great Ennead in the house of the prince, which is in Heliopolis, 14 that he may carry off the wrr.t-crown (which is) with Horus, lord of men.

(3) Of medicine, however, they especially embraced the diætetic species, and in the exercise of this were most accurate. And in the first place, indeed, they endeavoured to learn the indications of symmetry, of labor, food, and repose. In the next place, with respect to the preparation of food, they were nearly the first who attempted to employ themselves in it, and to define the mode in which it should be performed. The Pythagoreans likewise employed cataplasms, more frequently than their predecessors; but they in a less degree approved of medicated ointments. These, however, they principally used in the cure of ulcerations. But incisions and burnings they admitted the least of all things. Some diseases also they cured by incantations. But they are said to have objected to those who expose disciplines to sale; who open their souls like the gates of an inn to every man that approaches to them; and who, if they do not thus find buyers, diffuse themselves through cities, and, in short, hire gymnasia and require a reward from young men for those things which are without price.

Pythagoras, however, concealed the meaning of much that was said by him, in order that those who were genuinely instructed might clearly be partakers of it; but that others, as Homer says of Tantalus, might be pained in the midst of what they heard, in consequence of receiving no delight from thence.

(78) Timaeus: He constructed wholly of fire, but the inner-weels and the envelope of air; and taking this He placed it round about the living creature that was molded in the following manner. The part consisting of the inner-weels He let down into the mouth; and since this part was twofold, He let down one inner-weel by way of the windpipe into the lungs, and the other into the belly alongside the windpipe. And cleaving the former of these weels in two He gave to both sections a common outlet by way of the channels of the nose, so that when the first conduit by way of the mouth failed to act,

(6) Let two hands from the Earth open my mouth: Let Seb, the Erpā of the gods, part my two jaws; let him open my two eyes which are closed, and give motion to my two hands which are powerless: and let Anubis give vigour to my legs, that I may raise myself up upon them

(9) My mouth is potent and secured against the Glorified that they may not have the mastery of me

(77) Timaeus: they clave the veins round the head and interlaced them, and drew them opposite ways, bending those from the right of the head to the left and those from the left to the right, in order that they, together with the skin, might serve as a bond between the head and the body, seeing that the head was not encircled by sinews at the crown; and in order, also, that the sense-impressions derived from the parts on either side might be manifest to the whole body.

(3) For some men are so cumbered in nice curious customs in bodily bearing, that when they shall ought hear, they writhe their heads on one side quaintly, and up with the chin: they gape with their mouths as they should hear with their mouth and not with their ears. Some when they should speak point with their fingers, either on their fingers, or on their own breasts, or on theirs that they speak to. Some can neither sit still, stand still, nor lie still, unless they be either wagging with their feet or else somewhat doing with their hands. Some row with their arms in time of their speaking, as them needed for to swim over a great water. Some be evermore smiling and laughing at every other word that they speak, as they were giggling girls and nice japing jugglers lacking behaviour. Seemly cheer were full fair, with sober and demure bearing of body and mirth in manner.

(19) The mouth signifieth that thou art an unalmighty son of thy Father, whether thou art an angel or a man. For through the mouth thou must draw into thee the power of thy Father, if thou wilt live.