Timaeus
disease, if the foundation remains, the power of the disorder is
only half as great, and there is still a prospect of an easy
recovery; but when that which binds the flesh to the bones is
diseased, and no longer being separated from the muscles and
sinews, ceases to give nourishment to the bone and to unite flesh
and bone, and from being oily and smooth and glutinous becomes
rough and salt and dry, owing to bad regimen, then all the
substance thus corrupted crumbles away under the flesh and the
sinews, and separates from the bone, and the fleshy parts fall
away from their foundation and leave the sinews bare and full of
brine, and the flesh again gets into the circulation of the blood
and makes the previously-mentioned disorders still greater. And
if these bodily affections be severe, still worse are the prior
disorders; as when the bone itself, by reason of the density of
the flesh, does not obtain sufficient air, but becomes mouldy and
hot and gangrened and receives no nutriment, and the natural
process is inverted, and the bone crumbling passes into the food,
and the food into the flesh, and the flesh again falling into the
blood makes all maladies that may occur more virulent than those
already mentioned. But the worst case of all is when the marrow
is diseased, either from excess or defect; and this is the cause
of the very greatest and most fatal disorders, in which the whole
course of the body is reversed.
There is a third class of diseases which may be conceived of as
arising in three ways; for they are produced sometimes by wind,
and sometimes by phlegm, and sometimes by bile. When the lung,
which is the dispenser of the air to the body, is obstructed by
rheums and its passages are not free, some of them not acting,
while through others too much air enters, then the parts which
are unrefreshed by air corrode, while in other parts the excess
of air forcing its way through the veins distorts them and
decomposing the body is enclosed in the midst of it and occupies
the midriff; thus numberless painful diseases are produced,
accompanied by copious sweats. And oftentimes when the flesh is
dissolved in the body, wind, generated within and unable to
escape, is the source of quite as much pain as the air coming in
from without; but the greatest pain is felt when the wind gets
about the sinews and the veins of the shoulders, and swells them
up, and so twists back the great tendons and the sinews which are
connected with them. These disorders are called tetanus and
opisthotonus, by reason of the tension which accompanies them.
The cure of them is difficult; relief is in most cases given by
fever supervening. The white phlegm, though dangerous when
detained within by reason of the air-bubbles, yet if it can
communicate with the outside air, is less severe, and only
discolours the body, generating leprous eruptions and similar
diseases. When it is mingled with black bile and dispersed about
the courses of the head, which are the divinest part of us, the
attack if coming on in sleep, is not so severe; but when
assailing those who are awake it is hard to be got rid of, and
being an affection of a sacred part, is most justly called
sacred. An acid and salt phlegm, again, is the source of all
those diseases which take the form of catarrh, but they have many
names because the places into which they flow are manifold.
Inflammations of the body come from burnings and inflamings, and
all of them originate in bile. When bile finds a means of
discharge, it boils up and sends forth all sorts of tumours; but
when imprisoned within, it generates many inflammatory diseases,
above all when mingled with pure blood; since it then displaces
the fibres which are scattered about in the blood and are
designed to maintain the balance of rare and dense, in order that
the blood may not be so liquefied by heat as to exude from the
pores of the body, nor again become too dense and thus find a
difficulty in circulating through the veins. The fibres are so
constituted as to maintain this balance; and if any one brings
them all together when the blood is dead and in process of
cooling, then the blood which remains becomes fluid, but if they
are left alone, they soon congeal by reason of the surrounding
cold. The fibres having this power over the blood, bile, which is
only stale blood, and which from being flesh is dissolved again
into blood, at the first influx coming in little by little, hot
and liquid, is congealed by the power of the fibres; and so
congealing and made to cool, it produces internal cold and
shuddering. When it enters with more of a flood and overcomes the
fibres by its heat, and boiling up throws them into disorder, if
it have power enough to maintain its supremacy, it penetrates the
marrow and burns up what may be termed the cables of the soul,
and sets her free; but when there is not so much of it, and the
body though wasted still holds out, the bile is itself mastered,
and is either utterly banished, or is thrust through the veins
into the lower or upper belly, and is driven out of the body like
an exile from a state in which there has been civil war; whence
arise diarrhoeas and dysenteries, and all such disorders. When
the constitution is disordered by excess of fire, continuous heat
and fever are the result; when excess of air is the cause, then
the fever is quotidian; when of water, which is a more sluggish
element than either fire or air, then the fever is a tertian;
when of earth, which is the most sluggish of the four, and is
only purged away in a four-fold period, the result is a quartan
fever, which can with difficulty be shaken off.
Such is the manner in which diseases of the body arise; the
disorders of the soul, which depend upon the body, originate as
follows. We must acknowledge disease of the mind to be a want of
intelligence; and of this there are two kinds; to wit, madness
and ignorance. In whatever state a man experiences either of
them, that state may be called disease; and excessive pains and
pleasures are justly to be regarded as the greatest diseases to
which the soul is liable. For a man who is in great joy or in
great pain, in his unreasonable eagerness to attain the one and
to avoid the other, is not able to see or to hear anything
rightly; but he is mad, and is at the time utterly incapable of
any participation in reason. He who has the seed about the spinal
marrow too plentiful and overflowing, like a tree overladen with
fruit, has many throes, and also obtains many pleasures in his
desires and their offspring, and is for the most part of his life
deranged, because his pleasures and pains are so very great; his
soul is rendered foolish and disordered by his body; yet he is
regarded not as one diseased, but as one who is voluntarily bad,
which is a mistake. The truth is that the intemperance of love is
a disease of the soul due chiefly to the moisture and fluidity
which is produced in one of the elements by the loose consistency
of the bones. And in general, all that which is termed the
incontinence of pleasure and is deemed a reproach under the idea
that the wicked voluntarily do wrong is not justly a matter for
reproach. For no man is voluntarily bad; but the bad become bad
by reason of an ill disposition of the body and bad education,
things which are hateful to every man and happen to him against
his will. And in the case of pain too in like manner the soul
suffers much evil from the body. For where the acid and briny
phlegm and other bitter and bilious humours wander about in the
body, and find no exit or escape, but are pent up within and
mingle their own vapours with the motions of the soul, and are
blended with them, they produce all sorts of diseases, more or
fewer, and in every degree of intensity; and being carried to the
three places of the soul, whichever they may severally assail,
they create infinite varieties of ill-temper and melancholy, of
rashness and cowardice, and also of forgetfulness and stupidity.
Further, when to this evil constitution of body evil forms of
government are added and evil discourses are uttered in private
as well as in public, and no sort of instruction is given in
youth to cure these evils, then all of us who are bad become bad
from two causes which are entirely beyond our control. In such
cases the planters are to blame rather than the plants, the
educators rather than the educated. But however that may be, we
should endeavour as far as we can by education, and studies, and
learning, to avoid vice and attain virtue; this, however, is part
of another subject.
There is a corresponding enquiry concerning the mode of treatment
by which the mind and the body are to be preserved, about which
it is meet and right that I should say a word in turn; for it is
more our duty to speak of the good than of the evil. Everything
that is good is fair, and the fair is not without proportion, and
the animal which is to be fair must have due proportion. Now we
perceive lesser symmetries or proportions and reason about them,
but of the highest and greatest we take no heed; for there is no
proportion or disproportion more productive of health and
disease, and virtue and vice, than that between soul and body.
This however we do not perceive, nor do we reflect that when a
weak or small frame is the vehicle of a great and mighty soul, or
conversely, when a little soul is encased in a large body, then
the whole animal is not fair, for it lacks the most important of
all symmetries; but the due proportion of mind and body is the
fairest and loveliest of all sights to him who has the seeing
eye. Just as a body which has a leg too long, or which is
unsymmetrical in some other respect, is an unpleasant sight, and
also, when doing its share of work, is much distressed and makes
convulsive efforts, and often stumbles through awkwardness, and
is the cause of infinite evil to its own self—in like manner we
should conceive of the double nature which we call the living
being; and when in this compound there is an impassioned soul
more powerful than the body, that soul, I say, convulses and
fills with disorders the whole inner nature of man; and when
eager in the pursuit of some sort of learning or study, causes
wasting; or again, when teaching or disputing in private or in
public, and strifes and controversies arise, inflames and
dissolves the composite frame of man and introduces rheums; and
the nature of this phenomenon is not understood by most
professors of medicine, who ascribe it to the opposite of the
real cause. And once more, when a body large and too strong for
the soul is united to a small and weak intelligence, then
inasmuch as there are two desires natural to man,—one of food for
the sake of the body, and one of wisdom for the sake of the