Greek Texts & Translations

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, 89capart from the accidents due to necessity. For from the very beginning the triangles of each creature are constructed with a capacity for lasting until a certain time, beyond which no one could ever continue to live. With respect to the structure of diseases also the same rule holds good: whenever anyone does violence thereto by drugging, in despite of the predestined period of time, diseases many and grave, in place of few and slight, are wont to occur. Wherefore one ought to control all such diseases, so far as 89done has the time to spare, by means of dieting rather than irritate a fractious evil by drugging.

Concerning both the composite living creature and the bodily part of it, how a man should both guide and be guided by himself so as to live a most rational life, let our statement stand thus. But first and with special care we must make ready the part which is to be the guide to the best of our power, so that it may be as fair and good as possible for the work of guidance. Now to expound this subject alone in accurate detail would in itself be 89ea sufficient task. ^note But treating it merely as a side-issue, if we follow on the lines of our previous exposition, we may consider the matter and state our conclusions not inaptly in the following terms. We have frequently asserted ^note that there are housed within us in three regions three kinds of soul, and that each of these has its own motions; so now likewise we must repeat, as briefly as possible, that the kind which remains in idleness and stays with its own motions; in repose necessarily becomes weakest, whereas the kind which exercises itself becomes strongest; 90awherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, ^note that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power 90bkeeps upright our whole body.

Whoso, then, indulges in lusts or in contentions and devotes himself overmuch thereto must of necessity be filled with opinions that are wholly mortal, and altogether, so far as it is possible to become mortal, fall not short of this in even a small degree, inasmuch as he has made great his mortal part. But he who has seriously devoted himself to learning and to true thoughts, and has exercised these qualities above all his others,