| Plato, Timaeus (English) (XML Header) [genre: prose] [word count] [lemma count] [Pl. Ti.]. | ||
| <<Pl. Ti. 86a | Pl. Ti. 88b (Greek) | >>Pl. Ti. 90a |
87cAgain, it is reasonable and proper to set forth in turn the subject complementary to the foregoing, namely the remedial treatment of body and mind, and the causes which conserve this. For what is good merits description more than what is evil. All that is good is fair, and the fair is not void of due measure; wherefore also the living creature that is to be fair must be symmetrical. Of symmetries we distinguish and reason about such as are small, but of the most important and the greatest we have no rational comprehension. For with respect to health and disease,
87dvirtue and vice, there is no symmetry or want of symmetry greater than that which exists between the soul itself and the body itself. But as regards these, we wholly fail to perceive or reflect that, whenever a weaker and inferior type of body is the vehicle note of a soul that is strong and in all ways great,—or conversely, when each of these two is of the opposite kind,—then the creature as a whole is not fair, seeing that it is unsymmetrical in respect of the greatest of symmetries; whereas a creature in the opposite condition is of all sights, for him who has eyes to see,
87ethe fairest and most admirable. A body, for example, which is too long in the legs, or otherwise disproportioned owing to some excess, is not only ugly, but, when joint effort is required, it is also the source of much fatigue and many sprains and falls by reason of its clumsy motion, whereby it causes itself countless evils. So likewise we must conceive of that compound of soul and body which we call the “living creature.” Whenever the soul within it is stronger than the body
88aand is in a very passionate state, it shakes up the whole body from within and fills it with maladies; and whenever the soul ardently pursues some study or investigation, it wastes the body; and again, when the soul engages, in public or in private, in teachings and battles of words carried on with controversy and contention, it makes the body inflamed and shakes it to pieces, and induces catarrhs; and thereby it deceives the majority of so-called physicians and makes them ascribe the malady to the wrong cause.
And, on the other hand, when a large and overbearing body is united to a small
88band weak intellect, inasmuch as two desires naturally exist amongst men, —the desire of food for the body's sake, and the desire of wisdom for the sake of the most divine part we have,—the motions of the stronger part prevail and augment their own power, but they make that of the soul obtuse and dull of wit and forgetful, and thereby they produce within it that greatest of diseases, ignorance.From both these evils the one means of salvation is this—neither to exercise the soul without the body nor the body without the soul, note so that they may be evenly matched and sound of health. Thus the student of mathematics,
88cor of any other subject, who works very hard with his intellect must also provide his body with exercise by practising gymnastics; while he who is diligent in molding his body must, in turn, provide his soul with motion by cultivating music note and philosophy in general, if either is to deserve to be called truly both fair and good.The various parts, likewise, must be treated in the same manner, in imitation of the form of the Universe. For as the body
88dis inflamed or chilled within by the particles that enter it, and again is dried or moistened by those without, and suffers the affections consequent on both these motions, whenever a man delivers his body, in a state of rest, to these motions, it is overpowered and utterly perishes; whereas if a man imitates that which we have called the nurturer and nurse of the Universe, note and never, if possible, allows the body to be at rest but keeps it moving, and by continually producing internal vibrations defends it in nature's way against the inward and outward motions, and by means of moderate vibrations 88earranges the affections and particles which stray about in the body in their due reciprocal order, note according to their affinities,—as described in the previous account which we have given of the Universe—then he will not suffer foe set beside foe to breed war in the body and disease, but he will cause friend to be set beside friend so as to produce sound health.89aFurther, as concerns the motions, the best motion of a body is that card by itself in itself; for this is most nearly akin to the motion of intelligence and the motion of the Universe. Motion due to the agency of another is less good; and the least good motion is that which is imparted to a body lying in a state of rest and which moves it piecemeal and by means of others. Wherefore the motion that is best for purgings and renovations of the body consists in gymnastic exercises; and second-best is the motion provided by swaying vehicles, note such as boats or any conveyances that produce no fatigue; while the third kind of motion, although useful for one who is absolutely driven to it, 89bis by no means acceptable, under any other conditions, to a man of sense, it being the medical kind of purging by means of drugs. For no diseases which do not involve great danger ought to be irritated by drugging. For in its structure every disease resembles in some sort the nature of the living creature. For, in truth, the constitution of these creatures has prescribed periods of life for the species as a whole, and each individual creature likewise has a naturally predestined term of life,
| Plato, Timaeus (English) (XML Header) [genre: prose] [word count] [lemma count] [Pl. Ti.]. | ||
| <<Pl. Ti. 86a | Pl. Ti. 88b (Greek) | >>Pl. Ti. 90a |
