Plutarch, De tuenda sanitate praecepta, ed. Grēgorios N. Vernardakēs, 1

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[1]

ΜΟΣΧΙΩΝ.

σὺ δὴ Γλαῦκον χθές, ὦ Ζεύξιππε, τὸν ἰατρὸν ἀπετρίψω συμφιλοσοφεῖν ὑμῖν βουλόμενον.

ΖΕΥΞΙΠΠΟΣ.

οὔτʼ ἀπετριψάμην,¹ ὦ φίλε Μοσχίων, 5 οὔτʼ ἐβούλετο συμφιλοσοφεῖν ἐκεῖνος, ἀλλʼ 122c ἔφυγον καὶ ἐφοβήθην λαβὴν φιλομαχοῦντι παρασχεῖν. ἐν μὲν γὰρ ἰατρικῇ καθʼ Ὅμηρον² ὁ ἀνὴρ

πολλῶν ἀντάξιος ἄλλων

οὐκ εὐμενὴς δὲ πρὸς φιλοσοφίαν, ἀλλʼ ἀεί τι τραχὺ 10 καὶ δύσκολον ἔχων ἐν τοῖς λόγοις. καὶ νῦν ἐναντίος ἐφʼ ἡμᾶς ἐχώρει, βοῶν ἔτι πρόσωθεν οὐ μικρὸν οὐδʼ ἐπιεικὲς ἔργον ἡμῖν σύγχυσιν ὅρων τετολμῆσθαι, διαλεχθεῖσι περὶ διαίτης ὑγιεινῆς. χωρίς³ γὰρ ἔφη τὰ φιλοσόφων καὶ ἰατρῶν ὥσπερ τινῶν Μυσῶν καὶ 15 Φρυγῶν ὁρίσματα, καί τινα τῶν οὐ μετὰ σπουδῆς, οὐ μὴν ἀχρήστως εἰρημένων παρʼ ἡμῶν διὰ στόματος 122d ἔχων ἐσπάραττεν.

ΜΟΣΧΙΩΝ.

ἀλλὰ καὶ τούτων ἔγωγε καὶ τῶν ἄλλων, ὦ Ζεύξιππε, πρόθυμος ἀκροατὴς ἡδέως ἂν γενοίμην.

ΖΕΥΞΙΠΠΟΣ.

φιλόσοφος γὰρ εἶ τὴν φύσιν, ὦ Μοσχίων, καὶ τῷ μὴ φιλιατροῦντι χαλεπαίνεις 5 φιλοσόφῳ, καὶ ἀγανακτεῖς εἰ μᾶλλον αὑτὸν οἴεται προσήκειν γεωμετρίας καὶ διαλεκτικῆς καὶ μουσικῆς ὁρᾶσθαι μεταποιούμενον ἢ ζητεῖν καὶ μανθάνειν βουλόμενον 10

ὅττι τοι ἐν μεγάροισι κακὸν τʼ ἀγαθόν τε τέτυκται

⁴

τῷ σώματι. καίτοι πλείους ἂν ἴδοις ἐκεῖ θεατάς, 122e ὅπου θεωρικόν τι νέμεται τοῖς συνιοῦσιν, ὥσπερ Ἀθήνησι· τῶν ἐλευθερίων δὲ τεχνῶν ἰατρικὴ τὸ μὲν γλαφυρὸν καὶ περιττὸν καὶ ἐπιτερπὲς οὐδεμιᾶς ἐνδεέστερον 15 ἔχει, θεωρικὸν δὲ μέγα τοῖς φιλομαθοῦσι τὴν σωτηρίαν καὶ τὴν ὑγίειαν ἐπιδίδωσιν. ὥστʼ οὐ παράβασιν ὅρων ἐπικαλεῖν δεῖ τοῖς περὶ ὑγιεινῶν διαλεγομένοις φιλοσόφοις, ἀλλʼ εἰ μὴ παντάπασιν ἀνελόντες τοὺς ὅρους οἴονται δεῖν⁵ ὥσπερ ἐν μιᾷ 20 χώρᾳ κοινῶς ἐμφιλοκαλεῖν, ἅμα τὸ ἡδὺ τῷ λόγῳ καὶ τὸ ἀναγκαῖον διώκοντες.

ΜΟΣΧΙΩΝ.

ἀλλὰ Γλαῦκον μὲν ἐῶμεν, ὦ Ζεύξιππε 122f , ὑπὸ σεμνότητος αὐτοτελῆ βουλόμενον εἶναι καὶ ἀπροσδεᾶ φιλοσοφίας, σὺ δὲ τοὺς λόγους ἡμῖν 25 δίελθε πάντας εἰ δὲ βούλει, πρώτους ἐκείνους ὧν ἔφης οὐ πάνυ μετὰ σπουδῆς εἰρημένων ἐπιλαμβάνεσθαι τὸν Γλαῦκον.

De tuenda sanitate praecepta. Plutarch. ed. Grēgorios N. Vernardakēs. Leipzig. 1888.

Sponsored by Perseus Project, Tufts University.

Funding provided by The National Endowment for the Humanities.

Current edition Perseus

Ὑγιεινὰ παραγγέλματα (Greek) (Plutarch. Plutarchi Chaeronensis Moralia, Vol I. Bernardakis, Gregorius N., editor; Leipzig: Teubner, 1888.)

Translations (2)

Advice About Keeping Well Perseus (Plutarch. Moralia, Vol. II. Babbitt, Frank Cole, translator. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1928 (printing).) — 1 focus

[1]

MOSCHION.

So, Zeuxippus, yesterday you drove away Glaucus, the physician, when he wished to join in your philosophical discussions.

ZEUXIPPUS.

No, my dear Moschion, I did not drive him away, nor did he wish to join in philosophical discussion, but I avoided him and feared giving an opening to a man fond of contention. In medicine the man is, as Homer ¹ puts it, Worth many others together, but he is not kindly disposed towards philosophy, and there is always a certain harshness and ill-nature inherent in his remarks. And just then he was coming at us full tilt, crying out, even before he came near us, that it was no small or suitable task, amounting in fact to a confusion of all bounds, which had been boldly assumed by us in discussing a healthful manner of living. For he asserted that the subjects of philosophy and medicine are as far remote from each other as are the boundaries of any Mysians and Phrygians²; and thereupon, as he had at the tip of his tongue some statements of ours, which, though not very carefully formulated, are certainly not without utility, he proceeded to tear them to pieces.

MOSCHION.

Well, in this and in other matters, Zeuxippus, I should be very glad to be your attentive listener.

ZEUXIPPUS.

That is because you, Moschion, have a natural gift for philosophy, and you feel incensed at the philosopher who does not take an interest in medicine, and you are indignant that such a man should imagine it more becoming for him, in the eyes of mankind, to profess some knowledge of geometry, logical discussion, and music, than to desire to seek out and know

All that of evil and good may have chanced to betide in the dwelling ³

which is his own body. And yet you will see a larger number of spectators in the theatres where money to pay for admission is distributed to those who gather together, as at Athens; and of the liberal arts medicine is inferior to none in elegance, distinction, and the satisfaction which it yields, and it gives to its students admission to something of very great importance — the preservation of their life and health. Consequently, the charge of trespass ought not to lie against philosophers if they discuss matters of health, but rather should they be blamed if they do not consider it their duty to abolish all boundarylines altogether, and to make a single field, as it were, of all honourable studies, and therein to cultivate them in common, thus aiming in their discussion at both the pleasant and the essential.

MOSCHION.

Well, Zeuxippus, let us say no more about Glaucus, who is so self-important that he wants to be a law unto himself, needing no help from philosophy; but do you tell us in detail the whole discussion; or, if you prefer, just those statements ⁴ which you first referred to as not altogether carefully formulated, which you say Glaucus seized upon.

Plutarch's Rules for the Preservation of Health Perseus (Plutarch. Plutarch's Morals, Vol. I. Goodwin, William W., editor; Poole, Matthew, translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.) — 1 focus

[1]

MOSCHIO.

And you, Zeuxippus, diverted Glaucus the physician from entering into a philosophical discourse with you yesterday.

ZEUXIPPUS.

I did not hinder him in the least, friend Moschio, it was he that would not discourse in philosophy. But I feared and avoided giving so contentious a man any opportunity of discourse; for though in physic the man has (as Homer¹ expresses it) an excellency before most of his profession, yet in philosophy he is not altogether so candid, but indeed so rude in all his disputations, that he is hardly to be borne with, flying (as it were) at us open mouthed. So that it is neither an easy nor indeed a just thing, that we should bear those confusions in terms he makes, when we are disputing about a wholesome diet. Besides, he maintains that the bounds of philosophy and medicine are as distinct as those of the Mysians and Phrygians. And taking hold of some of those things we were discoursing of, perhaps not with all exactness, yet not without some profit, he made scurrilous reflections on them.

MOSCHIO.

But I am ready, Zeuxippus, to hear those and the other things you shall discourse of, with a great deal of pleasure.

ZEUXIPPUS.

You have naturally a philosophical genius, Moschio, and are troubled to see a philosopher have no kindness for the study of medicine. You are uneasy that he should think it concerns him more to study geometry, logic, and music, than to be desirous to understand

What in his house is well or ill-designed,

his house being his own body. You shall see manyspectators at that play where their charges are defrayed out of the public stock, as they do at Athens. Now among all the liberal arts, medicine not only contains so neat and large a field of pleasure as to give place to none, but she pays plentifully the charges of those who delight in the study of her by giving them health and safety; so that it ought not to be called transgressing the bounds of a philosopher to dispute about those things which relate to health, but rather, all bounds being laid aside, we ought to pursue our studies in the same common field, and so enjoy both the pleasure and the profit of them.

MOSCHIO.

But to pass by Glaucus, who with his pretended gravity would be thought to be so perfect as not to stand in need of philosophy, — do you, if you please, run through the whole discourse, and first, those things which you say were not so exactly handled and which Glaucus carped at.

Notes on the current edition

Ὑγιεινὰ παραγγέλματα

1. ἀπετρίψω - ἀπετριψάμην Cobetus: ἀπετρέψω - ἀπετρεψάμην

2. Ὅμηρον] Λ 515

3. χωρὶς] Nauck. p. 725

4. Homer. δ 392

5. τοὶς ὅρους οἴονται δεῖν R: οἴονται δεῖν τοὺς ὅρους

Plutarch De tuenda sanitate praecepta 1

ed. Grēgorios N. Vernardakēs

Search the Perseus Catalog for:

ΜΟΣΧΙΩΝ.

ΖΕΥΞΙΠΠΟΣ.

ΜΟΣΧΙΩΝ.

ΖΕΥΞΙΠΠΟΣ.

ΜΟΣΧΙΩΝ.

Current edition Perseus

MOSCHION.

ZEUXIPPUS.

MOSCHION.

ZEUXIPPUS.

MOSCHION.

MOSCHIO.

ZEUXIPPUS.

MOSCHIO.

ZEUXIPPUS.

MOSCHIO.

Notes on the current edition

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