δ ̓ οὐ ῥᾴδιον πολλοῦ τοῦ ἄνωθεν ἐπικειμένου σώματος· τὸ γὰρ βάρος δυσκίνητον ποιεῖ τὴν διάνοιαν καὶ τὴν κοινὴν αἴσθησιν. διὸ πλείονος γινομένου τοῦ βάρους καὶ τοῦ σωματώδους ἀνάγκη ῥέπειν τὰ σώματα πρὸς τὴν γῆν κ.τ.λ. Cic. ll. ce. Sall. Cat. 1 $ 1. Sen. ot. sap. 32 § 3. ep. 92 § 30 (cf. § 7).

Aetna 223-7. Pers. II 61 o curvae in terras animae et caelestium inanes! Sil. xv 84-7. Mamertin. paneg. xI 23. Minuc. Oct. 17 § 3 with comm. Galen de usu part. III 2 3 (I 179. 182 K, cf. Sir T. Browne vulgar errors IV 1) notes that the spine of birds, as of quadrupeds, is at right angles with the legs, but in man alone ἐπὶ μιᾶς εὐθείας ἐκτέταται, Yet he rejects the commonplace (p. 182) τὸ δ ̓ οἴεσθαι διὰ τοῦτο ὀρθῶς ἑστάναι τὸν ἄνθρωπον, ἵν ̓ εἰς τὸν οὐρανὸν ἑτοίμως ἀναβλέπῃ καὶ λέγειν ἔχῃ ὁ ἀνταυγέω πρὸς Ὄλυμπον ἀταρβήτοισι προσώποις, ἀνθρώπων μέν ἐστιν οὐχ ἑωρακότων οὐδεπώποτε τὸν καλούμενον οὐρανοσκόπον ἰχθύν ὡς οὗτός γε, κἂν εἰ μὴ βούλοιτο, πρὸς τὸν οὐρανὸν ἀεὶ βλέπει, ἄνθρωπος δὲ εἰ μὴ τὸν τράχηλον ἀνακλάσειε εἰς τοὐπίσω, τὸν οὐρανὸν οὐκ ἂν ποτε θεάσαιτο. Asses, he adds, and birds can also throw back their necks and look up to heaven. Euryphamus in Stob. f. CIII 27 (ιν 10 19 Μ) τὸ ὀρθῶς ἀπὸ γᾶς ἀνακεκλίσθαι καὶ ἐς τὸν οὐρανὸν ἀποβλέπεν καὶ θεῶν τῶν ἀνωτάτω νοητικὸς ἦμεν, ταῦτα δὲ καὶ τᾶς ἐκ τῶν θεῶν ἐπικουρήσιος τέτευχε. Cypr. ad Demetr. 16. Lact. II 1 §§ 13-19, where Bünem, cites many other passages from Lact. id. de ira Dei 20 § 10 cumque illos Deus artifex ore sublimi statu recto figuratos ad contemplationem caeli et notitiam Dei excitaverit, curvare se ad terram maluerunt et pecudum more humi repere. § 11 humilis enim et curvus et pronus est, qui ab adspectu caeli Deique patris aversus terram, quam calcare debuerat, id est de terra ficta et formata veneratur. Prud. apoth. 202-3 Weitz. c. Symm. 11 260-4. Aug. de gen. c. Man. 1 § 28 fin. de gen. ad litt. vI § 22 fin. de gen. ad litt. imperf. § 60 nisi forte quod ad intuendum caelum figura humani corporis erecta est, valet aliquid etiam ut corpus ipsum ad similitudinem Dei factum credatur; ut quemadmodum a Patre illa similitudo non avertitur, ita corpus humanum a caelo non sit aversum, sicut aliorum corpora animalium aversa sunt, quia prona in alvum prosternuntur. Bernard in cantic. serm. 24 § 6.

148 149 INDULSIT COMMUNIS CONDITOR ILLIS TANTUM ANIMAS, NOBIS ANIMUM QUOQUE Non. p. 426 animus est quo sapimus, anima qua vivimus. Attius Epigonis: sapimus animo, fruimur anima: sine animo anima est debilis. Varro Andabatis: in reliquo corpore ab hoc fonte diffusa est anima: hinc animus ad intellegentiam tributus.

Luc.

150 151 for rhythm cf. xr 110 111. for the thought : 142 n. v 925-1457. Cic. p. Sest. § 91. de rep. I c. 25. Hor. a. p. 391-407, s. 1 3 99-106. Aristot. eth. Ν. 1 5=7 p. 1097 b 11 φύσει πολιτικὸς ἄνθρωπος. id. pol. I 2 p. 1253 & 7 διότι δὲ πολιτικὸν ὁ ἄνθρωπος ζῷον πάσης μελίτ της καὶ παντὸς ἀγελαίου ζῴου μᾶλλον, δῆλον. οὐθὲν γὰρ, ὡς φαμέν, μάτην ἡ φύσις ποιεῖ, λόγον δὲ μόνον ἄνθρωπος ἔχει τῶν ζῴων (Iuv. 143 seq.). ib. 1. 15 τοῦτο γὰρ πρὸς τἄλλα ζῷα τοῖς ἀνθρώποις ἴδιον, τὸ μόνον ἀγαθοῦ καὶ κακοῦ καὶ δικαίου καὶ ἀδίκου καὶ τῶν ἄλλων αἴσθησιν ἔχειν. G. C. Lewis observ. in politics 11 275-284. ADFECTUS Arist. ib. III 9 p. 1280 b 38 of social intercourse τὸ δὲ τοιοῦτον φιλίας ἔργον. Sen. de ira 1 5 § 2 homo in adiutorium mutuum generatus est. Gataker on Anton. II § 1. G. C. Lewis ib. I 15-17. 151 DISPERSO

TRAHERE IN POPULUM Cic. de inv. 1 § 2 dispersos homines in agris et in tectis silvestribus abditos ratione quadam compulit unum in locum et congregavit, cet. cf. Tusc. v § 5. 152 νι 2 seq.

Lucret. v 955—7.

153 Lucr. ib. 1108-9. 154 TUTOS SOMNOS Lucr. ib. 982-7.

157 DEFENDIER I 169 n. duelli. x 138 n. induperator. Pers. 1 28 dicier. III 50 fallier. Sulpic. 51 defendier. 64 dignarier.

159 IAM SERPENTUM MAIOR CONCORDIA Quintil. cited 20 n. cet. Aesch. suppl. 226 öρvos öpvis ovк äv åɣvevoɩ paywv. prov. in Varr. 1. 1. vii § 31 canis caninam non est. Hor. epod. 7 11 12 neque hic lupis mos nec fuit leonibus | numquam nisi in dispar feris. Sen. ep. 95 § 31 non pudet homines, mitissimum genus, gaudere sanguine alterno et bella gerere gerundaque liberis tradere, cum inter se etiam mutis ac feris pax sit. id. clem. 1 26 § 3 quae alia vita esset, si leones ursique regnarent? si serpentibus in nos ac noxiosissimo cuique animali daretur potestas? § 4 illa rationis expertia et a nobis inmanitatis crimine damnata abstinent suis et tuta est etiam inter feras similitudo. id. de ira II 8 § 3. Plin. VII § 5 cetera animantia in suo genere probe degunt. congregari videmus et stare contra dissimilia. leonum feritas inter se non dimicat. serpentium morsus non petit serpentes. ne maris quidem beluae ac pisces nisi in diversa genera saeviunt. at, Hercule, homini plurima ex homine sunt mala. paroem. 1 428 Leutsch kúwv kuvòs οὐχ ἅπτεται. Plut. qu. Rom. 93 πετεινοῦ γὰρ οὐδεὶς ἑώρακε γύπα γευόμενον, ὡς ἀετοὶ καὶ ἱέρακες μάλιστα τὰ συγγενῆ διώκουσι καὶ κόπτουσι. Ambr. off. III § 45. Truer descriptions of 'Nature, red in tooth and claw' in Erasm. adag. 'pisces magni parvulos comedunt.' 'piscium vita.' Hes. op. 276-280 the son of Kronos appointed this law for men ixúσi μὲν καὶ θηρσὶ καὶ οἰωνοῖς πετεηνοῖς | ἔσθειν ἀλλήλους, ἐπεὶ οὐ δίκη ἐστὶν ἐν αὐτοῖς, ἀνθρώποισι δ ̓ ἔδωκε δίκην, ἢ πολλὸν ἀρίστη | γίγνεται. Varro Marcopolis fr. 289 Bücheler qui pote plus urget, piscis ut saepe minutos magnu' comest, ut aves enicat accipiter. Ael. n. a. IV 44 Egyptians tame cats, crocodiles, hawks, and they remain loyal, but man, a creature endowed with reason and prudence and reverence and entrusted with a blush (épúðŋua Tiσтevlév), becomes his friend's enemy, and on the slightest trivial occasion spits out (¿¿éπTVσe) secrets committed to him. G. C. Lewis observ. and reasoning in politics 1 27 who cites ib. 25 erroneous assertions of the instinctive abhorrence of incest in lower animals. 163 TIGRIDE XII 28 n. Iside. Serv. Aen. x 166 condemns this imparisyllabic form, though he cites Luc. v 405 for it.

165-171 man's rage can no longer be appeased with the sword, though the first smiths knew nothing even of that; now we see people who are not content with the death of their enemy, but must feast upon his body. NEFANDA Verg. g. 11 539 540 under Saturn necdum etiam audierunt inflari classica, necdum | inpositos duris crepitare incudibus enses. Sen. ben. VII 10 § 2. Plin. XXXIV § 138.

FERRUM LETALE INCUDE

166 PRODUXISSE Cypr. ep. 69 § 8 turibula quoque ipsa ... conflata atque igne purgata in laminas ductiles producuntur. PARUM EST [Quintil.] decl. 9 § 12 parum est quod (ter). Gron. on Plin. xxi c. 13 § 78. exx. from Liv. in Heerwagen xxi 44 § 7. Burm. on Ov. her. 3 25. Tert. idol. 7.

166 167 SARCULA MARRIS III 311. The sarculum was a hoe, used for drawing the earth over the seed sown (Colum. II 11 § 10 iaciunt semina et sarculis adobruunt), for stirring the ground about the roots of

the crops (Plin. xvi §§ 184-6) and as a substitute, in shallow soils, for the plough (ib. § 178 montanae gentes sarculis arant): some were two-pronged (Pallad. 1 43 § 3 sarculos vel simplices vel bicornes). It appears to have been lighter than the marra Plin. xvIII § 146 protinus altitudine unciali herbis omnibus liberanda est, manu potius quam sarculo... § 147 ad trimatum [debet] marris ad solum radi. cf. XIX § 109 sarculo leviter convelluntur radices. XVIII § 241 levi sarculo purgare verius quam fodere. The marra was a pick-axe, an indented hoe with a broad head Colum. x 72 penitus latis eradere viscera marris: the ground was first broken by it, before the sarculum was used ib. 88 seq. mox bene cum glaebis vivacem caespitis herbam | contundat marrae vel fracti dente ligonis, |.... tunc quoque trita solo splendentia sarcula sumat | angustosque foros adverso limite ducens | rursus in obliquum distinguat tramite parvo. Rich (companion) has cuts of what he supposes to be marrae and sarcula.

167 COQUERE Aen. vii 636 Forbiger recoquunt patrios fornacibus enses. Bentley on Hor. c. 1 35 39. Drakenb. on Sil. Iv 12. 168 PRIMI FABRI the brazen race Arat. phaen. 131 οἱ πρῶτοι κακόεργον ἐχαλκεύσαντο μάχαιραν. Tibull. I 3 47 48. EXTENDERE Plin. XIII § 82

of paper extenditur malleo.

169-171 QUORUM NON SUFFICIT.. SED CREDIDERINT Prop. II=III 16 29 30 adspice quid... invenit... | arserit et quantis.

172 QUO NON FUGERET II 1. 153 seq.

173 CUNCTIS ANIMALIBUS ABSTINUIT QUI TAMQUAM HOMINE XIV 98 n. DS. xx 58 § 5 certain African barbarians worship apes τοῖς δ ̓ ἀποκτείνασι τοῦτο τὸ ζῷον ὡς ἠσεβηκόσι τὰ μέγιστα θάνατος ὥριστο πρόστιμον· it became a proverb ἐπὶ τῶν ἀνατὶ κτεινομένων ὅτι πιθήκου αἷμα ἀποτίσειαν. Zeller 14 2924 on the age of these prohibitions. Ov. m. xv 72-82. According to Aristoxenus (DL. VIII § 20=fragm. 7 Müller. cf. Gell. Iv 11 § 6 porculis quoque minusculis et haedis tenerioribus victitasse idem Aristoxenus refert. Ath. 418) Pythagoras enjoined abstinence only from the wether and the ox used in ploughing: according to Aristotle (Gell. 1. c. § 12. DL. VIII § 19. cf. ib. 33. Porph. vit. Pyth. 34. abst. I 19-24. 26 27. Iambl. vit. Pyth. §§ 85. 98. 106-9), only from certain parts of animals and some kinds of fish: according to others, from every kind of flesh DL. VIII §§ 8. 13. 20. 22. Iambl. vit. Pyth. §§ 54. 68. 85. 107-8 (where he speaks of it as an esoteric doctrine). 150. Eudox. in Porphyr. vit. Pyth. 7. Onesikritus about 320 B. c. in Strabo 716. Mnesimachus in DL. VIII § 37 is πvlaɣoριστὶ θύομεν τῷ Λοξίᾳ, | ἔμψυχον οὐδὲν ἐσθίοντες παντελῶς. Aristophon ib. § 38 ἐσθίουσι δὲ | λάχανά τε καὶ πίνουσιν ἐπὶ τούτοις ὕδωρ. Antiphanes Korykos in Ath. 161 πρῶτον μὲν ὥσπερ πυθαγορίζων ἐσθίει | ἔμψυχον οὐδέν, τῆς δὲ πλείστης τοὐβολοῦ | μάζης μελαγχρῆ μερίδα λαμβάνων. Alexis Tarentini ib.b οἱ πυθαγορίζοντες γάρ, ὡς ἀκούομεν, | οὔτ ̓ ὄψον ἐσθίουσιν οὔτ ̓ ἀλλ ̓ οὐδὲ ἓν | ἔμψυχον, οἶνόν τ' οὐχὶ πίνουσιν μόνοι. | Β. Επιχαρίδης μέντοι κύνας κατεσθίει, | τῶν πυθαγορείων εἶς. Α. ἀποκτείνας μὲν οὖν· | οὐκ ἔτι γάρ ἐστ ̓ ἔμψυχον. further jests on their diet (figs, cheese, olives, leeks, onions, capers) ib. 161°—162a. Aristophon Pythagorista ib. 161f sets down their abstinence to poverty—the grapes are sour—ἐπεὶ πάραθες αὐτοῖσιν ἰχθὺς ἢ κρέας, | κἂν μὴ κατεσθίωσι καὶ τοὺς δακτύλους, | ἐθέλω κρέμασθαι δεκάκις. Serv. Aen. x 564. Orig. Cels. v 49. Iamblichus myst. vi 1 2. Porphyr. abst. Clem. Al. strom. vII 32. Xenokrates in a special treatise on animal food and Polemo in his treatise on

the natural life taught (Clem. Al. str. vii§ 32 fin.) is dσúμpoрby èσтi ý dià τῶν σαρκῶν τροφὴ εἰργασμένη ἤδη καὶ ἐξομοιουμένη ταῖς τῶν ἀλόγων ψυχαῖς. Cic. n. d. III § 88 Pythagoras would not stain altars with blood. cf. Macr. III 6 § 2. DL. VIII §§ 20. 22. Plut. de esu carn. 1 § 1 p. 993. Strabo 298. Sext. Emp. Ix 127. Iambl. myst. 5 § 1 priests. adhort. ad philos. 21 symb. 39 pp. 317. 379 K. v. Pyth. § 187. Porph. abst. 1 15. 23. vit. Pyth. in Phot. p. 438. Philostr. Ap. 1 1 § 1. Lobeck Aglaoph. 190-2. Tert. apol. 48 pr. age iam si quis philosophus affirmet, ut ait Laberius de sententia Pythagorae, hominem fieri ex mulo.. .... nonne consensum movebit et fidem infiget etiam ab animalibus abstinendi? proptereaque persuasum quis habeat, ne forte bubulam de aliquo proavo suo obsonet? Minuc. Fel. 34. Seneca (cited XIV 98 n. p. 306) ep. 108 § 17 non pudebit fateri, quem mihi amorem Pythagorae iniecerit Sotion. dicebat, quare ille animalibus abstinuisset, quare postea Sextius. § 18 hic homini satis alimentorum citra sanguinem esse credebat et crudelitatis consuetudinem fieri, ubi in voluptatem esset adducta laceratio • adiciebat contrahendam materiam esse luxuriae. colligebat bonae valetudini contraria esse alimenta varia et nostris aliena corporibus. § 19 at Pythagoras omnium inter omnia cognationem esse dicebat et animorum commercium in alias atque alias formas transeuntium. . . . interim sceleris hominibus ac parricidii metum fecit, cum possint in parentis animam inscii incurrere et ferro morsuve violare, si in quo cognatus aliqui spiritus hospitaretur. § 20 'Do you not believe in this transmigration' asked Sotion. § 21 'Great men have believed it. si vera sunt ista, abstinuisse animalibus innocentia est. si falsa, frugalitas est. quod istic credulitatis tuae damnum est? alimenta tibi leonum et volturum eripio.' § 22 his ego instinctus abstinere animalibus coepi et anno peracto non tantum facilis erat mihi consuetudo, sed dulcis. agitatiorem mihi animum esse credebam nec tibi hodie adfirmaverim, an fuerit. He was reported to have escaped poison intended for him by Nero Tac. xv 45 fin. dum persimplici victu et agrestibus pomis ac, si sitis admoneret, profluente aqua vitam tolerat. Gell. XVII 8 § 2 the philosopher Taurus often invited us to supper at Athens. frequens eius cenae fundus et firmamentum omne erat aula una lentis Egyptiae et cucurbitae inibi minutim caesae. An Egyptian vegetarian Heliod. II 23. Use of leather forbidden Lobeck Aglaoph. 245. Proklus (Marinus vit. Procl. 12) abstained from flesh, but was urged by his master Plutarch son of Nestorius μηδὲ τούτων πάντῃ ἀπέχεσθαι, ὅπως ἂν καὶ τὸ σῶμα ὑπηρετοῦν ἔχοι ταῖς ψυχικαῖς ἐνεργείαις.

....

174 VENTRI INDULSIT NON OMNE LEGUMEN III 229. Hor. cited on 9. Daniel 1 8. 12. 16. 10 3. 2 Esdr. 9 24-26. Enoch 7 4 5 Dillmann. Hdt. II 37. Sext. Emp. Pyrrh. III § 224 viol dè θᾶττον ἂν τὰς κεφαλὰς φαγεῖν φασὶ τῶν πατέρων ἢ κυάμους. Plut. symp. qu. vIII 8 2 § 2. 3 § 15. Chrys. hom. in Io. II 2 p. 10a. deiλoi, wávdeiλoi, κυάμων ἄπο χεῖρας ἔχεσθε· | ϊσόν τοι κυάμους τε φαγεῖν κεφαλάς τε τοκήων (verses ascribed to Pythagoras or to Orpheus, whose school in this as in some other points agreed with the Pythagorean Didymus in geop. II 35 p. 183. Plat. legg. 7824. Lobeck Aglaoph. 246-251). This prohibition is attested by Aristot. in DL. VIII § 34 cf. 19. 33. Callim. in Gell. Iv 11 § 2 καὶ κυάμων ἄπο χεῖρας ἔχειν, ἀνιῶντος ἐδεστοῦς, | κἀγώ, Πυθαyopas ws ékéλeve, Xéyw. Cic. divin. 1 § 62 iubet... Plato sic ad somnum proficisci corporibus adfectis, ut nihil sit quod errorem animis perturbationemque adferat. unde Pythagoricis interdictum putatur ne faba vescerentur. cf. II § 119. Hor. s. 11 6 63 Pythagorae cog

·

nata faba. Plut. educ. 17 p. 12° Wytt. Iambl. vit. Pyth. §§ 61. 259. Plut. qu. Rom. 95 διὰ τί νενόμισται τοὺς ἁγνεύοντας ὀσπρίων ἀπέχεσθαι; πότερον, ὡς οἱ Πυθαγορικοὶ τοὺς μὲν κυάμους ἀφωσιοῦντο διὰ τὰς λεγομένας αἰτίας, τὸν δὲ λάθυρον καὶ τὸν ἐρέβινθον ὡς παρωνύμους τοῦ ἐρέβους Kai Tĥs λńons; id. qu. conv. II 3 1 § 1 Plutarch had several times dreamt that he ought to abstain from eggs, and resolved to do so, in order to test, kaláжep év Kapí, the authority of dreams. § 2 at a dinner party some suspected that he had become a convert to Orphic and Pythagorean doctrines, and abominated eggs, as others heart and brain, as the principle of birth. § 3 Alexander the Epicurean in jest quoted the verse lσóv τοι κ.τ.λ. ὡς δὴ κυάμους τὰ ᾠὰ διὰ τὴν κύησιν αἰνιττομένων τῶν ἀνδρῶν, διαφέρειν δὲ μηδὲν οἰομένων τὸ ἐσθίειν ᾠὰ τοῦ χρῆσθαι τοῖς τίκτουσι τὰ ᾠὰ swois. § 4 not to argue with an Epicurean on dreams Plut. did not deny the charge, and the conversation passed to the question which is first, the hen or the egg.' id. de esu carnium (see both speeches, a vegetarian apology) 1 3 § 2 Pythagoras and Empedokles teach us to be just to other kinds of creatures also. § 3 you laught at him who abstains from mutton. qu. conv. vIII 71 § 2 at a Roman dinner Philinus abstained from meat, which brought on a Pythagorean discussion. ib. qu. 8 why the Pythagoreans abstain from fish. § 2 some Pythagoreans would occasionally eat meat, but not fish. Porph. abst. Iv 16 charge at Eleusis to abstain from domestic birds and fish and beans. The priests of Zeus in Crete Eur. Cretes fr. 475 18 19 Nauck (in Porph. abst. Iv 19) Tηv T' ἐμψύχων βρῶσιν ἐδεστῶν πεφύλαγμαι. id. Hipp. 9525 ἤδη νυν αὔχει καὶ δι' ἀψύχου βορᾶς | σίτοις καπήλευ”, Ορφέα τ' ἄνακτ ̓ ἔχων | βάκχευε, πολλῶν γραμμάτων τιμῶν κάπνους. Aristoph. ran. 1032. Plat. legg. 782. epinom. 795a. Hor. a. p. 391-2 silvestris homines sacer interpresque deorum caedibus et victu foedo deterruit Orpheus. Plut. VII sap. conv. 16 p. 159c makes Solon say that it is an injustice to take life to support our own life: τὸ δὲ ἀπέχεσθαι σαρκῶν ἐδωδῆς, ὥσπερ Ορφέα τὸν παλαιὸν ἱστοροῦσι, σόφισμα μᾶλλον ἢ φυγὴ τῶν περὶ τὴν τροφὴν ἀδικημάτων éori. Sext. Emp. math. 11 31 32. Spartian. Did. Iul. 3 § 9 Iulianus was so frugal, that often nulla existente religione holeribus leguminibusque contentus sine carne cenaverit. Lucian dial. mort. 20 3 Pythagoras to Menippus 'let me see what there is to eat in your scrip.' Beans, my good friend; so that this is not for you to eat.' 'Only give them to me: ἄλλα παρὰ νεκροῖς δόγματα· ἔμαθον γὰρ ὡς οὐδὲν ἴσον κύαμοι καὶ κεφαλαὶ τοκήων ἐνθάδε. A vegetable diet commended by Philo in Eus. p. e. vIII 14 §§ 69 70. Iosephus vita 2 spent three years, aet. 15-18, with the vegetarian Banun. The Essenes vegetarians Ios. bell. 11 8 § 5. cf. § 8. ant. XVIII 1 § 5. Philo quod omn. prob. liber 12 (11 457 M), the Therapeutae (Philo vit. contempl. §§ 5. 9), the Jewish sect of Nasaraeans (Epiphan. haer. XVIII 1 p. 38). Philo animal. 62 (VIII 130 Richter) the ancients seeing that virtues extended even to brute beasts, abstained from eating flesh; as temperance declined, they took to a meat diet and disease ensued. Hence men of education, emulating the wisdom of Pythagoras, do not touch flesh, even in case of necessity, from religious sobriety and to avoid disease. The apostle Matthew (Clem. Al. paed. I § 16) σπερμάτων καὶ ἀκροδρύων καὶ λαχάνων ἄνευ κρεῶν μετελάμβανεν. cf. (and also for James) Epiphan. haer. xxx 23. James the just (Hegesippus in Eus. h. e. II 23 § 5) was holy from his mother's womb, olvov кai σίκερα οὐκ ἔπιεν, οὐδὲ ἔμψυχον ἔφαγε. cf. Aug. c. Faust. xxII 3. Aug. civ. Dei 1 20 rejects the interpretation which extends the prohibition non occides to beasts and cattle, quia nulla nobiscum ratione sociantur.