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 THE LOEB CLASSICAL LIBRARY
FOUNDED BY JAMES LOEB, LL.D.

EDITED BY
171. E. PAGE, c.u., Lrrt.p.
ΤῈ, CAPPS, PH.D., LL.D. ἦν. H. D. ROUSE, trrt.p.
L. A. POST, u.z.p. E. H. WARMINGTON, .a., F.R.HIST.SOC.

HIPPOCRATES
VOL. I
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BEGINNING OF LAW IN MARCIANUS VENETUS 269.

S&E P.262
HIPPOCRATES
WITH AN ENGLISH TRANSLATION BY
W. H. S. JONES
BURSAR AND STEWARD OF S, CATHARINE’S COLLEGE, CAMBRIDGE,
CORRESPONDING MEMBER OF THE HISTORICAL SECTION
OF THE ROYAL SOCIETY OF MEDICINE

VOL. II

LONDON
WILLIAM HEINEMANN LTD
CAMBRIDGE, MASSACHUSETTS
HARVARD UNIVERSITY PRESS
MOMLIX
 First printed 1923
Reprinted 1943, 1952, 1959

Printed in Great Britain

 CONTENTS
PA
BEGINNING OF LAW IN MARCIANUS VENETUS 269 Reon

AMINO Be eo oy Gl Ob oh Oe cone tae Ao ame iu

EINTRODUOTORYoESSAYS: «6 τ fas 6) ail ui.* os. = « ix

PROGNOSTIC Rai ots eee ot o nece Te e) aia arse in So Ge ὴ ὴς 1

REGIMEN IN “ACUDE DISEASHS!=.5 J 6.0 4 a ee |) Od

THE CSACRED DISEASE! εν τος, ce Wer <0) <ci4 sli ges ‘et το πὸ) ΠΝ

EU ACR miter cia oyesigetsi Stel oils mfr oem το τὺ

BREATHS sale heise ΠΟ Sema wLE nae ea ihr. fay δ.

ΤΑ Lets ΣῊΝ Ὁ Deke. PS PMen Wed be se, lhcs (Pak lial ie? 950

DECORU Maer set ofa oer κε, c eae NSE cel simi e 907

PHY SICTANG (CHAPTER 1). Ὁ sts «Sars se 0 ς 308

DENTITION@ Gait attr πος aR sy ce ri 915

POSTSCRIED TRE ΠΣ. τὸν; ποι OMe ok tle ss 6 990

 PREFACE
In this, the second volume of Hippocrates in the
Loeb series, it has been found useful to go more
fully into textual questions than was necessary when
preparing Vol. 1. Critical scholars have cleared
away most of the blemishes that disfigured the text
of Airs Waters Places and of Epidemics 1. and 1Π|.,
but the text of many of the treatises in the present
volume is still in places uncertain.
Many kind helpers have made the task of pre-
paring the text easier that it would otherwise have
been. The Earl of Leicester and Mr. C. W. James
have given me the opportunity of consulting Holk-
hamensis 282 at my leisure. Dr. Karl Mras, Professor
in Vienna, has sent me a photograph of a part of 6,
and the Librarians of 5. Mark’s Library, Venice,
and of the Vatican Library, have in a similar way
helped me to collate M and V. The Curators of the
Bodleian were kind enough to allow me to inspect
Baroccian 204. The Librarians of the Cambridge
University Library have helped me in various ways,
and Dr. Minns has given me the benefit of his
expert advice in deciphering places that presented
special difficulty.
My colleague the Rev. H. J. Chaytor continues
to lend me his invaluable services, and 1 must thank
Sir Clifford Allbutt for a most searching criticism of
the first volume.
Vii
 PREFACE

Dr. E. T. Withington has helped me so much

that not a few parts of this book might rightly be
described as his, and I am glad to say that he will
be the translator of the third volume, which will!
contain the surgical treatises.
In the Postscript I have gathered together a few
notes which I could not put at the foot of the text.

Vili
 INTRODUCTORY ESSAYS
I
PROGNOSIS

A MopDERN doctor, when called to a case of illness,

is always careful to diagnose it, that is, to put it in
its proper place in the catalogue of diseases. It
may be infectious and so need isolation; it may be
dangerous and require special nursing. Precautions
which are essential in a case of influenza are not so
necessary in a common cold. ‘Treatment, too, varies
considerably according to diagnosis; diseases may
be similar in symptoms and yet call for different
medicines.
It is remarkable, and at first rather puzzling, that
Hippocrates 1attached no great value to diagnosis.
Although in the works I have called Hippocratic
many diseases are referred to by their names, their
classification and diagnosis are always in the back-
ground. The chief division is into “acute”? and
“chronic’”’ illnesses, and Hippocrates is mainly con-
cerned with the former. For practical purposes he
appears to have divided acute diseases into two
main classes: (a) chest complaints and (6) those
1 I mean by ‘‘ Hippocrates ” the writer of Zpidemics 1, and
111., Prognostic and Regimen in Acute Diseases.
ix
 INTRODUCTORY ESSAYS

fevers which we now call malarial. Further than

this, at least as far as treatment is concerned, he
did not think it necessary to go.
Hippocrates held that it was impossible to decide
with certainty when a variation in the symptoms
constituted a different disease, and he blamed the
Cnidian physicians for multiplying types by assign-
ing essential importance to accidental details. He
attached far less value to diagnosis than he did
to what may perhaps be called general pathology of
morbid conditions, in particular of acute diseases.
In all these diseases, according to Hippocrates, there
are symptoms, or combinations of symptoms, which
point to certain consequences in either the near
or the remote future. In other words there is a
common element, of which can be written a common
medical history. Such a medical history for acute
diseases is the work Prognostic.
Prognosis, as the knowledge of this general
pathology was called, Hippocrates valued for three
reasons :
(1) A physician might win the confidence of a
patient by describing the symptoms that occurred
before he was called in.
(2) He could foretell the final issue with approx-
imate certainty.
(3) A knowledge of dangers ahead might enable
him to meet them, or even to prevent them.
Besides these utilitarian reasons, we cannot doubt

1 In the clinical histories of Epidemics no attempt is made

to diagnose the various cases, though of course the common
names of various diseases are found to be useful in describing
the ‘‘constitutions” of the same book. In the Cnidian
treatises, on the contrary, diagnosis is carried to extremes.
x
 INTRODUCTORY ESSAYS

that prognosis was considered of value for its own

sake. We must never forget that the Greek phy-
sician was a scientist as well as a practitioner. Like
the rest of his race he had a boundless curiosity, and
a great eagerness to know “some new thing.”
A Greek was always argumentative—even when
ill—and a Greek doctor was bound to persuade his
patient to undergo the proper treatment. His per-
suasive powers were particularly necessary when
operative surgery was called for, as anaesthetics and
anodynes were not available, and the art of nursing
was in its infancy. We are therefore not surprised
that a doctor wished to impress his patients by
stating without being told what had occurred before
he was called in. In days when quackery abounded,
and when practitioners often wandered from place
to place instead of establishing a reputation in one
district, such a way of inspiring confidence was
doubly needed.
In ancient times the very human desire to know
the future was stronger than it is now. Science has
to a great extent cleared away the uncertainty that
must always, at least partially, obscure the conse-
quences of our acts and experiences, and has above
all diminished the risks that attend them. But a
Greek must have been tormented by doubts to an
extent that can scarcely be appreciated by a modern.
To lessen them he had recourse to oracles, divination
and augury, and physicians too were expected to
relieve fears, or at least to turn them into unpleasant
certainties or probabilities.!
1 See 6. g. Aeschylus, Prometheus Bound, 698, 699:
τοῖς νοσοῦσί τοι γλυκύ
τὸ λοιπὸν ἄλγος προὐξεπίστασθαι τορῶς.
xi
 INTRODUCTORY ESSAYS

The usefulness of prognosis in treatment is easier

to understand, and our only surprise is that Hippo-
crates seems not to make full use of the oppor-
tunities it afforded. Meeting dangers by anticipation
is not a prominent feature of his regimen.
The most remarkable characteristic of the Hippo-
cratic doctrine of prognosis is the stress laid upon
the symptoms common to all acute morbid condi-
tions. This effort to distinguish “disease”’ from
“ diseases’? may be due in part to the Greek instinct
to put the general before the particular, an instinct
seen ip its extreme form in the Platonic theory of
Ideas. But it is not entirely to be accounted for in
this way. Hippocrates was comparatively free from
the prejudices of his race, and if he thought any
view valuable in medical practice it was probably
valuable in reality and not a mere fad. It is there-
fore our duty to inquire whether there was any
reason why the study of morbid phenomena in
general was of interest in the age in which he
lived I believe the reason lies in the predomi-
nance in ancient Greece of two classes of illness,
The most important diseases of the Hippocratic
age were the chest complaints, pneumonia and
pleurisy (pulmonary tuberculosis was also very
general), and the various forms, sub-continuous and
remittent, of malaria. Other acute diseases were
comparatively rare, as we can see from the enumera-
tion of such given in the fifth chapter of Prognostic,
and, moreover, in a malarious country most diseases
are modified or ‘coloured”’ by malarial symptoms.
It was therefore natural that Hippocrates should
subconsciously regard acute diseases as falling into
1 Contrast, however, what I say on p. xv.
xii
 INTRODUCTORY ESSAYS

two main categories, and this point having been

reached it was but a step to think that the two
might ultimately be resolved into one.
It must also be remembered that the means of
treatment available to Hippocrates were few in
number. The most he could do was to hinder
Nature as little as possible in her efforts to expel
a disease, and to assuage pain as far as the limited
knowledge of the time permitted. The negative
side of medicine was far more prominent than the
positive. ‘To do good, or at least to do no harm,”
was the true physician’s ideal. To make the patient
warm and comfortable, to keep up the strength by
means of simple food without disturbing the diges-
tion, to prevent auto-intoxication from undigested
food—this was about all ancient medicine could
accomplish, at least on the material side.! The
psychological aspect of healing was well recognized
in ancient times, as we see inter alia from the work
Precepts,2 and we must take this into account when
we estimate the real value of Hippocratic medicine.
But here, too, prognosis came in. By telling the
past, and by foretelling the future, an effort was
made to arouse and to keep alive the patient’s faith
in his doctor.
1 The vis medicatrix naturae was the true healer. What-
ever the disease, this (so thought Hippocrates) had its chance
to operate when hindrances were removed.
2 See especially Chapter VI (Vol. I. p. 319).

xili
 II
THE CNIDIAN SCHOOL OF MEDICINE
Wuen reference is made to the Cnidian physicians
there is a great possibility of error, an error which,
as a matter of fact, is always liable to oceur with
designations of this type. Do we mean by a Cnidian
a doctor trained at Cnidos or a physician with views
of a peculiar kind? The two are by no means the
same; a Cnidos-trained man might hold some Coan
views, a Cos-trained man might adopt some Cnidian
opinions. So we must not suppose either (a) that
all Cnidians necessarily held the same theories, or
(ὁ) that treatises containing doctrines which we
know to have been popular at Cnidos were written
by authors trained in that school. All we ean say
is that such and such an opinion is in harmony
with the teaching known to have been in favour
with the Cnidian School of a certain period.
Practically all we know about the Cnidians is the
criticism of Cnidian Sentences put forward by the
author of Regimen in Acute Diseases, supplemented
by a few remarks in Galen.?. We are told that the
book had been re-edited, and that the second edition

1 Chapters [-III.
2 See 6.0. (Kiithn) XV. 363, 419, 427, 428, and V. 760, 761,
Littré 11. 198-200 gives the chief passages in a translation,
xiv
 INTRODUCTORY ESSAYS

was, in the opinion of the Hippocratic writer, an

improvement on the first. The critic alleges that
the Cnidians attached too little importance to prog-
nosis, and too much to the discussion of unessential
details; that their treatment was faulty,! and the
number of remedies employed by them in chronic
complaints was far too small;? that they carried the
classification of diseases to extremes,® holding that
a difference in symptoms constituted a different
variety of disease.
The chief Cnidian physician was Euryphon, almost
contemporary with Hippocrates, and according to
Galen 4 the author of Cnzdzan Sentences. Possibly he
wrote one if not two of the works in the Corpus,
as passages from two of them appear to be attributed
to Euryphon by Galen and Soranus respectively.®
The question of Cnidian tenets assumes a greater
importance from the number of works in the Corpus
which have been assigned to Cnidian authors by
various critics. When a passage found in the
Hippocratic collection is assigned to a Cnidian
author by ancient authorities it is natural to assume
that the whole book in which the passage occurs,
and any other books closely related to it, are also

} We have a specimen of it in their treatment of pus in

the lung; Kiihn I. 128: ἐξέλκοντες τὴν γλῶτταν ἐνίεσάν τι εἰς
τὴν ἀυτηρίαν ὑγρὸν τὸ σφοδρὰν βῆχα κινῆσαι δυνάμενον.
* They were purges, whey and milk.
3 See Galen XV. 427 and 363.
4 XVIL., Pt. I. 886.
δ See W. A. Greenhill’s article ‘‘ Euryphon” in Smith’s
Dictionary of Greek and Roman Biography and Mythology, and
also that in Pauly-Wissowa by Μ. Wellmann. The passage
quoted by Galen (XVII., Pt. I. 888) is found in Diseases {1.
Chapter XLVIII (Littré VII. 104).
XV
 INTRODUCTORY ESSAYS

Cnidian. Ermerins! makes a formidable list, amount-

ing in all to about one-third of the Corpus, which he
assigns to this school. It is easy, however, to pursue
this line of argument to extremes. We cannot be
sure, if we remember how commonly ancient medical
writers copied one another, that the whole book is
Cnidian when a passage from it is given a Cnidian
origin. Nobody would argue that the second book
of Diseases is the same as Cnidian Sentences just
because Galen? assigns to the latter a passage to
which a parallel is to be found in the former,
especially when we remember that Cnidian Sentences,
at any rate the first edition of it, was probably
written in the aphoristic style.
As in other problems connected with the Hippo-
cratic collection, it is important to lay stress upon
what we know with tolerable certainty, so as
neither to argue in a circle nor to be led astray by
will-o’-the-wisps. |Now it is clear from the Hippo-
cratic criticisms that the Cnidians had no sympathy
with “general pathology”’ and the doctrine of
prognosis founded upon it, and that they did con-
sider the classification of diseases a fundamental
principle of medical science. Littré? argues at
some length that the Hippocratic doctrine was right
for the fifth century B.c., and the Cnidian for the
nineteenth century a.p. Only with our increased
knowledge, he urges, can the Cnidian method
1 Hippocraies, Vol. ILI. p. viii.
2 XVIL., Pt. 1. p. 888. We should also note that Galen
(XV. 427, 428) says that the Cnidians recognized (among
other varieties of disease) four diseases of the kidneys, three
kinds of tetanus and three kinds of consumption. ‘This
agrees with /nternal A ffections (Littré VII. 189-207).
3 Vol. IL, pp. 200-205,
ΧΥῚ
 INTRODUCTORY ESSAYS

bear fruit; with the limited knowledge of the

Hippocratic age to cultivate general pathology
and prognosis was the correct course. To a certain
extent this view is correct; in the Hippocratic age
little could be done for patients suffering from
acute diseases except to keep them warm and com-
fortable, and to restrict their diet. Yet we must
always remember that “general” pathology really
does not exist, and that any prognosis based upon
it must be very uncertain indeed. Hippocrates was
great because he had the true scientific insight,
not because of prognosis but in spite of it. The
Cuidians, on the other hand, were truly scientific
when they insisted on accurate and even meticulous
classification. It is no discredit to them that they
classified wrongly, and based on their faulty classi-
fication faulty methods of treatment. If diseases
are to be classified according to symptoms, variations
of symptoms must be held to imply variations of
diseases. Modern pathology has proved this classi-
fication wrong, and the treatment of symptoms has
accordingly fallen into discredit. But it is at least
as wise to treat symptoms as it is to build up a
fictitious general pathology, and to cultivate the
barren prognosis that depends upon it. The
Cnidians were comparatively unsuccessful because
they had not learned to distinguish the essential
from the unessential. Hippocrates was a genius
who followed a will-o’-the-wisp; the Cnidians were
plodders along the dreary stretch of road that lies
before every advance in knowledge. Hippocrates
did the wrong thing well; the Cnidians did the
right thing badly.
There can be no doubt, although we have no
xvil
 INTRODUCTORY ESSAYS

ancient testimony to this effect, that Cnidian doctrine

influenced physicians who did not belong to the
school, and in fact medicine generally. A dislike
of theory, a careful cataloguing of symptoms and
equally careful prescriptions for every sort of illness,
are characteristics that appear in several of the
works in the Corpus generally considered Cnidian.
Diseases 11. and Internal Affections are a sort of
physician’s vade mecum, and must have been far more
useful to the general practitioner than either
Epidemics or Regimen in Acute Diseases.
If therefore we find in any parts of the Hippo-
cratic collection the characteristics ] have mentioned
to an unusually marked degree, we may be fairly
certain that the writer was influenced by the Cnidian
School, though we may not assume that he was
Cnidian in training. It is interesting that, if we
omit the semi-philosophical treatises, and confine
our attention to the severely practical works, the
greater part of the Corpus shows Cnidian rather
than Hippocratic tendencies. In some _ cases
(Diseases II. and Internal A ffections) the influence
is very strong, in others it is but slight.
The truth seems to be that the peculiarly Hippo-
cratic doctrines are of greater interest and value to
scientists than they are to practising doctors. They
are suggestive, they inspire, they win our admiration
for their humility in claiming so little for medicine
and so much for the recuperative powers of Nature,
but they give little help to the doctor on his
1 In particular the gynaecological treatises seem to have
Cnidian characteristics. If gynaecology was a special feature
of the Cnidian School it is another instance of the practical
nature of its instruction.
xVill
 INTRODUCTORY ESSAYS

rounds. So the practical side of medicine, which

demands text-books, produced during the fourth
century works with the Cnidian characteristics of
diagnosis and prescription, just as it produced the
aphoristic books of the fifth century.
 ΠῚ
PROGNOSTIC AND THE APHORISTIC
BOOKS
Tue mutual relations of three of the works in the
Hippocratic collection, Piorrhetic I., Coan Prenotions
and Prognostic, have been of interest to students ever
since Ermerins published his dissertation on the
subject in 1832.1 The question is in many respects
unique, and is inseparable from the much wider
question of the history of the aphoristic style.
The facts are these: Prorrhetic I. consists of
170 propositions written in the style characteristic
of the work Aphorisms. Of these 155 occur almost
verbatim in Coan Prenotions along with 487 others,
also expressed aphoristically. Prognostic isa finished
work, but embodied in it are some 58 propositions
from Coan Prenotions, but only two or at the most
three from Prorrhetic I.
The style and language of Prorrhetic 7. and of
Coan Prenotions are very similar,2 but it should be
noticed that the former work often inserts particular
1 Specimen Historico-medicum tnaugurale de Hippocratis
Doctrina a Prognostice oriunda.
2 A careful examination of the books has not given me
any evidence tending to show that the works belong to
different periods of medical thought. Both, like Prognostic,
deal with the question, “‘ What do symptoms portend?”
and deal with it in much the same way.
XX
 INTRODUCTORY ESSAYS

instances of the general propositions, e.g. ‘‘as

happened to Didymarchus of Cos.”
The work Aphorisms contains 68 propositions
found in Coan Prenotions.
Ermerins, followed by Littré and Adams, con-
cluded that Prorrhetic I. was the earliest work,
followed later by Coan Prenotions, which was _ in
turn used by Hippocrates when he wrote his treatise
Prognostic.
Obviously the question is not easy to decide, and
certainly cannot be settled in the dogmatic manner
adopted by the three scholars I have mentioned.
For the sake of brevity I will call Prorrhetic J.
A, Coan Prenotions B, and Prognostic C.
Now let us suppose that there was some common
source for all three works, This hypothesis scarcely
accounts for the striking likeness of A to B and
its equally striking unlikeness to C.
Let us suppose that A and B copied some common
source, in itself a most likely hypothesis; but if
C copied B (he certainly did not copy A), why did
he choose 58 propositions of which only two or at
the most three, are to be found in A?
It is most unlikely that B and C copied some
common source independent of A, because nearly all
A is in B.
Now let us suppose that one or other of the
extant works is the primary source of the two
others.
If A copied B, why did he choose just those
propositions that are not in C?
A certainly did not copy Ὁ.
If C copied B, why did he choose just those
propositions that are not in A?
XXxi
 INTRODUCTORY ESSAYS

C certainly did not copy A.

B may very well have copied both A and C.}
Before going any further it will be well to print
in parallel columns the passages that are common
to all three works. These are certainly two and
possibly three in number.

Prorrhetic 1. Coan Prenotions Prognostic

ὀδόντων mplows ὀδόντας συνερίζειν ὀδόντας δὲ πρίειν

ὀλέθριον οἷσι μὴ σύνη- ἢ πρίειν, ᾧ μὴ σύνη- ἐν πυρετῷ, ὁκόσοισι
θες καὶ ὑγιαίνουσιν. θες ἐκ. παιδίου, μανι- μὴ σὐύνηθές ἐστιν ἀπὸ
§ 48. κὸν καὶ θανάσιμον" παίδων, μανικὸν καὶ
ἤδη δὲ παραφρονέων θανατῶδες: ἢν δὲ καὶ
ἣν ποιῇ τοῦτο, παντε- παραφρονέων τοῦτο
λῷς ὀλέθριον. ὀλέ- ποιῇ, ὀλέθριον κάρτα
θριον δὲ καὶ ξηραί- ἤδη γίνεται. Chap-
νεσθαι τοὺς ὕδονταξ. ter III.
§ 230.

αἱ τρομώδεες, ἀσά- ai τρομώδεες, a8 See Chapter IY.

φεες, Ψηλαφώδεες λαφώδεες παρακρού-
παρακρούσιες πάνυ σιες φρενιτικαί. ὃ
φρενιτικαί, ὡς καὶ 76.
Διδυμάρχῳ ἐν K@.
§ 34.

καὶ Ewerotμετὰ ποι- εἰ δὲ καὶ πάντα εἰ δὲ καὶ πάντα τὰ

/ , ‘ / 4

κιλίης κακόν, ἄλλως τὰ χρώματα ὁ αὐτὺς χρώματα 6 αὐτὺς ἄν-

τε καὶ ἐγγὴὶς ἀλλή- > / 5
ἐμέοι, ὀλέθριον.
/
§ θρωπος ἐμέοι, κάρτα
λων ἰόντων. § 60. 545. | ὀλέθριον ἤδη γίνεται.
Chapter XIII.

1 The problem seems to turn on the dissimilarity of A and

C. Whatever hypothesis is taken, other than that B is the
latest of the three works, it inv olves intrinsic improbabilities,
XXil
 INTRODUCTORY ESSAYS

The likeness of Prorrhelic I, to Coan Prenotions

must not be judged by the few cases where there
is a third parallel in Prognostic. The following
selections form a much better test.

Prorrhetic 1. Coan Prenotions

Οἱ κωματώδεες ἐν ἀρχῇσι γινό- οἱ κωματώδεες ἐν ἀρχῇσι

μεναι, μετὰ κεφαλῆς, ὀσφύος, γενόμενοι, μετὰ κεφαλῆς,
ὑποχονδρίου, τραχήλου ὀδύνης, ὀσφύος, ὑποχονδρίου, τραχήλου
ἀγρυπνέοντες, ἦρά γε φρενιτικοί ὀδύνης, ἀγρυπνέοντες, ἦρά γε
εἰσιν; 8} ppevitixol ; ὃ 175.

φάρυγξ ἐπώδυνος, ἰσχνή, φάρυγξ ἐπώδυνος, ἰσχνή

μετὰ δυσφορίης, πνιγώδης, μετὰ δυισφορίης, ὀλέθριον ὀξέως.
ὀλεθρίη ὀξέως. ὃ 86. § 260.

ἐν τῇσιν ἀσώδεσιν ἀγρυπνίῃσι ἐν

>
aowdeow
BJ ὔ
ἀγρύπνοις,
> /
τὰ
x

τὰ παρ᾽ οὖς μάλιστα. ὃ 157. παρ᾽ οὖς μάλιστα. ὃ 552,

τὰ παρ᾽ ὦτα φλαῦρα τοῖσι τὰ παρ᾽ οὖς φαῦλα τοῖσι

παραπληκτικοῖσιν. ὃ 100. παραπληκτικοῖσιν. ὃ 198.

τὰ σπασμώδεα τρόπον παρο- τὰ σπασμώδεα τρόπον παρο-

ξυνόμενα κατόχως τὰ παρ᾽ οὖς ξυνόμενα κατόχως τὰ παρ᾽ οὖς
ἀνίστησιν. ὃ 161. ἐπαίρει. ὃ 346.
> 4

ὑποχονδρίου σύντασις μετὰ ὑποχονδρίων σύντασις μετὰ

κώματος ἀσώδεος Kal κεφαλ- κώματος ἀσώδεος κεφαλαλγικῷ
/ > /

αλγίης τὰ παρ᾽ οὖς ἐπαίρει. τὰ Tap οὖς ἐπαίρει.

x > z > ’
ὃ 283.
Og

§ 169.

It will be noticed that the textual differences

between these two works are no greater, and no
more numerous, than those regularly found in the
manuscripts of a single treatise.
We have seen that mathematically the most likely
supposition is that B is the latest work. If this
Xxili
 INTRODUCTORY ESSAYS

be true, the writer incorporated A almost in its

entirety, and when A was imperfect or deficient
had recourse to C or to other documents. One
of these was obviously Aphortsms—unless, indeed,
Aphorisms is the borrower. But there remain over
300 propositions in B which are either original or
copied from sources either unknown or not yet
considered.
The third set of parallel passages seems to in-
dicate how the writer of B went to work. Both
A and C point out that the vomiting of matters
of different colours is a bad symptom, but C has
expressed this much better than A, and in language
evidently not borrowed from A. Accordingly B
copies C, omitting the unessential words for the
sake of brevity.
It is unsafe to draw conclusions from the fuller
treatment of the subject matter in B than in A,
or in C than in B, as we cannot say whether B is
expanding A or A is abbreviating and compressing
B. This line of argument leaves us just where we
were, Similarly it is uncertain whether A added
the names of patients whose cases illustrated a
general proposition, or whether B omitted them
as unnecessary. Accordingly, although the argu-
ments used by Littré and Ermerins support my
hypothesis that B is later than A, I shall make
no use of them.
1 Littré refers to many places in the Corpus which are
similar to passages in Coan Prenotions. Omitting those
already considered, I find parallel passages in Epidemics /1.,
Epidemics IV., Epidemics VI., Epidemics VII., Diseases 1.,
Diseases 11., Discases 111., and to Wounds in the Head. On
the whole, it is more probable that all copied some common
source,
XXiV
 INTRODUCTORY ESSAYS

No very positive opinions on this question are

really admissible ; we can only incline towards one
view or another. I have already stated my belief
that Coan Prenotions is the latest work, but before
attempting to go further the whole question of
aphoristic literature must be considered.
It is often said that aphorisms belong to pre-
scientific days, that proverbs and similar pithy
remarks embody experience, collected and general-
ized indeed, but not yet reduced to a science. Such
a remark is true of moral aphorisms, and of Eastern
thought generally ; but it needs much modification
when we discuss their use in Greek scientific
literature.
The aphoristic style was adopted by some early
Greek philosophers because it arrests the attention
and assists the memory.! Partly through the in-
fluence of poetry, particularly the style of verse
adopted by oracles, and partly because the stirring
period of the Persian wars fostered a lofty, inspired
type of diction, philosophy tinged the aphorism with
sublimity and mysticism.
These features are especially striking in the
writings of Heraclitus, but even before him aphoristic
sentences occur in the philosophic fragments which
still remain. When scientific medicine adopted the
style is uncertain, but it became very popular, not
only in the Coan School of medicine, but also in that
at Cnidos. In Regimen in Acute Diseases the writer
criticizes a Cnidian work, which had already reached
a second edition, called Cnidian Sentences (Κνίδιαι
γνῶμαι) ;the mere name shows plainly that it was

* See on this question Diels, Herakleitos von Ephesos.

XXV
 INTRODUCTORY ESSAYS

written in aphorisms.! The Hippocratic collection

gives us Prorrhelic I., Coan Prenotions, Aphorisms,
Dentition and Nutriment.
This popularity can hardly have been fortuitous;
the aphoristic style must have been suited to express
the work of medical science at this particular epoch.
Reasons for its adoption are not far to seek. In the
first place prose had not developed by the time of
Heraclitus the many various forms which were
afterwards available. The aphorism, however, was
ready to hand. In the second place it is, as has
already been said, a valuable mnemonic aid. But
perhaps the chief reason for the adoption of the
aphoristic manner is its singular fitness to express
scientific thought at certain stages of its development.
There are times when the coliection and classifica-
tion of phenomena are the first interest of scientific
minds. Embracing theories and constructive ideas
are for the moment in the background. Thought
does not soar, but crawls. Such a time came to
Greek medical science in the fifth century B.c.,
when, curiously enough, Greek philosophy, for at
least three-quarters of the time, tended towards the
opposite extreme. Medicine had received a strong
positive bias. Superstition had been vanquished
and philosophy was being checked. Medical men
clamoured for facts, and yet more facts. Everywhere
physicians were busy collecting evidence and classify-
ing it; the absorbing question of the day was for
' | am aware that Galen’s quotation (XVII., Pt. I. p. 888)
does not read like a series of aphorisms; but Galen may be
quoting from the later editions. It is hard to believe that a
book with the title Κνίδιαι γνῶμαι was not written in
aphorisms.
χχνὶ
 INTRODUCTORY ESSAYS

many of them the tracing of sequences in morbid

phenomena.
Such men found in the aphorism, purged of its
mysticism and obscurity, a most convenient means of
expressing their thoughts. It seemed an_ ideal
vehicle of generalized fact.4
But towards the end of the fifth century other
forms of prose were available, and the scientific
treatise became a possibility. Moreover, sophistry
and rhetoric threatened to leaven all Greek literature
and all Greek thought. From the close of this
century for nearly one hundred years philosophic
speculation was rapidly destroying the influence that
medicine exerted in the direction of positive science.
The aphorism became unpopular, even among the
Coan physicians, and gave place to the rhetorical prose
style characteristic of the early fourth century.2. An
attempt to revive it in its Heraclitean form, with all
the obscurity and occult allusiveness of Heraclitus,
was made by the author of Nutriment about the year
400 B.c., but it was an experiment never repeated,
and the aphorism, as a Greek literary form, died out,
at least as far as medicine and science generally
were concerned.?
One is accordingly tempted to believe, as at least
a probable working hypothesis, that the aphorism
1 Aphorisms served as ‘‘heads of discourse” for lecturers
and as ‘‘cram” books for students. A love of fact apart
from speculation seems naturally to express itself in aphoristic
language.
2 See, e.g., The Art and Regimen J. The lecturer’s
‘*heads of discourse” also took another form, as we see
from Humours, which is a work containing matter of this
nature.
3 Dentition is a possible exception.
XXVli
 INTRODUCTORY ESSAYS

was a common medium of medical thought in the

fifth century, but was rarely employed later.
For these reasons I am inclined to place the dates of
nearly all the aphoristic writings in the Hippocratic
collection between 450 and 400 B.c. The beginning
of the period should perhaps be placed a little
earlier, but were one of the works written much
before 450 we should expect to find it marked by
some of the characteristics of the Pindaric period,
such as we, in fact, do find in the curious treatise on
the Number Seven, which Roscher would date about
480 B.c.
If, therefore, one may ἊΣ allowed to exercise the
constructive imagination in this case, we may suppose
that Prorrhetic I. was the first to be written. It
may possibly not be original; it is perhaps a
compilation from older material. Then came in-
dependently Prognostic (not, of course, an aphoristic
work) and Aphorisms,} or at least a great part of that
composite book. Finally, the writer of Coan
Prenotions embodied practically all Prorrhetic I. in a
work intended to embrace the whole of prognosis
in its general outlines. He borrowed extensively
from Prognostic and Aphorisms—possibly from other
books in our Hippocratic collection—and perhaps
he knew, and made use of, works now no longer
extant. The dates—they are purely conjectural -
might be :—*
1 Perhaps Aphorisms is somewhat older than Coan
Prenotions ; possibly its author used a lost work used also by
the writer of Coan Prenotions. One cannot be dogmatic or
positive.
2 All that I have said must be taken in conjunction with
my remarks (General Introduction to Vol. I. p. xxviii.) on
publication in ancient times,
XXVili
 INTRODUCTORY ESSAYS

Prorrhetic J, 440 B.c.

hii Absa
Aphorisms
Coan Prenotions 410 B.c.

Nutriment, the latest aphoristic work of importance,

was written about 400 B.c.

xxix
 IV
ANCIENT NURSING
Ir is typical of the obscurity which veils many
problems of ancient medicine that so little is told us
of nurses and nursing. The conclusion we are
tempted to draw from this silence is that the task
of nursing fell to the women, whether slaves or free,
of the household. The work of Greek women,
important as it was, is rarely described for us,
probably because it was not considered sufficiently
dignified for literary treatment. This conclusion is
not entirely conjectural,as we have some positive
evidence from the Economica of Xenophon. - But it
is unsafe to dismiss the question without further
inquiry. One piece of evidence is so strong that we
are forced to look farther afield for a true explanation
of the problem.
The clinical histories in the Epidemics contain
fairly complete accounts of the symptoms which the
patients experienced on the several days of their
illness. It is true that all the histories are not
equally full, and that gaps of greater or less size
occur. But the fact remains that the detail is too
great to have been observed by the medical attend-
ant personally. He could not have spared the time
from his other practice, We are not left entirely to
SW Bye
XXX
 INTRODUCTORY ESSAYS

conjecture. Every now and then, by a chance

allusion, we can tell that there were attendants
waiting on the patient and reporting to the doctor.
We may therefore assume that a great deal of the
information given in the clinical histories is the
result of their observations. It is information which
in many instances required a trained eye, one quick
to catch the essential and to anticipate the doctor’s
desire for the necessary information.1_ But there
were no trained nurses; therefore there must have
been present, or at least in the house, people with
some medical qualifications, So far I have been
reasoning deductively from the evidence given by
Epidemics and Regimen in Acute Diseases. In another
work of the Hippocratic collection, Decorum, a hint
is dropped which enables us to turn our probable
conclusion into something approaching a certainty.
In that book the doctoris advised to leave a pupil
with a patient.? [Ὁ is plain that such a course would
be to the advantage of all concerned. The patient
would have a skilled, or partially skilled, attendant
who would perform, or at least superintend, the
necessary nursing. The doctor had someone upon
whom he could rely to carry out his orders and to
report to him when necessary, thus saving him many
troublesome visits. The pupil had a chance of gaining
experience which was very important in a land where
it was impossible to “ walk the hospitals.” The plan,
therefore, had many advantages. It had also many

1 The minute directions given in Regimen in Acute Discases

could not have been carried out by unskilled attendants.
Only a doctor or partially trained student would have had
the necessary skill and knowledge.
3 Chapter XVII
ΧΧΧῚ
VOL. Il. B
 INTRODUCTORY ESSAYS

equally obvious disadvantages. The apprentice might

be a mere beginner, and do more harm than good.
The master physician could scarcely have had enough
pupils to leave one with each patient who was
seriously ill. The pupil himself must have gained
only a limited experience. Perhaps the last point is
not serious, as there were few really important
diseases in ancient Greece ; but the combination of
nurse and medical student is far from ideal, and the
development of nursing as an independent pro-
fession was a necessary preliminary to the triumph
of modern surgery and of modern medicine.

XXxii
 Vv
ANCIENT MEDICAL ETIQUETTE
Apart from a few chance passages in our ancient
authorities, the only sources of information for
ancient etiquette are Oath, Law, Physician, Decorum
and Precepts.+
Of course in a sense there was no medical etiquette
in ancient times. Etiquette implies pains and penal-
ties for the offender, and there was no General
Medical Council to act as judge and executioner. It
has been thought that Oath implies the existence of
a medical guild. This is most doubtful, and even if
it be true, the guild had no power to prevent a
sinning doctor from practising; it could merely
exercise care in the selection of its members to be
educated.
The Greek physician obeyed the laws of etiquette,
not through fear of punishment, but for love of his
craft. The better sort of Greek was always an artist
first and a man afterwards. The very name for
etiquette, εὐσχημοσύνη, shows that it was “ good
form,” rather than a matter of duty, to obey the
code of conduct laid down by custom. Etiquette had
1 It is interesting to note that the ‘‘ great age” of Greek
medicine has left us nothing about etiquette. The gradual
decline of medicine and possibly the influx of slaves into the
profession made it necessary later to put the rules of etiquette
into writing. At first it was an unwritten code, with all the
strength, as well as all the weakness, of unwritten codes.
XXXiii
 INTRODUCTORY ESSAYS

nothing to do with the categorical imperative. Its

rules implied “should ” or “ ought,” never “ must.”’
Because its sanction was comparatively weak its
scope was comparatively wide. If laws are going to
be strictly enforced, they must be narrowed down
to a minimum; if their observance is merely a
matter of honour and decency, they can be made
comprehensive. Ancient medical etiquette, accord-
ingly, was of wider scope than modern; it included
many things which would now be regarded as a part
of good manners, and some things which come under
the cognizance of the law of the land.
Taking the five works mentioned above as our
basis, we find that the εὐσχήμων was (a) bound to
abstain from certain things, and (6) bound to perform
certain others.
(a) The εὐσχήμων ought not—
(1) to give poison, or to be privy to the giving
of it ;
(2) to cause abortion ;
‘33to abuse his position by indulging his sexual
appetites ;
(4) to tell secrets, whether heard in the course
of his practice or in ordinary conversa-
tion; ἢ
(5) to advertise, at least not in an obtrusive and
vulgar manner ; 5
1 Nowadays only what is learnt professionally must be
kept secret.
* The lecture or harangue (like that of the cheap-jack at
a fair) was the ancient method of advertising. See the dis-
couragement of the ἐπίδειξις in Precepts. To act as state-
doctor gratis was a method of advertising to which no stigma
was attached.
XXXIV
 INTRODUCTORY ESSAYS

(6) to operate—a rule which came into vogue

after the “great” period of Greek
medicine, though the exact date is very
uncertain.}
(ὁ) The εὐσχήμων was bound—
(1) to call in a consultant when necessary ;
(2) to act as consultant when asked to do so;
(3) to take the patient’s means into account
when charging a fee ;
(4) to be clean in person, in particular to abstain
from wine when visiting patients;
(5) to cultivate a philosophic frame of mind
(dignity, reserve and politeness).?
Galen? tells us that a surgeon often concealed the
person of his patient, not for reasons of modesty,
but to prevent other professional doctors present
from learning any methods he wished to keep secret.
So it was apparently no part of etiquette, though it
is nowadays, to make public all new discoveries.
Medical etiquette was and still is intended to
protect the patient and to maintain the dignity of
the profession. The latter is perhaps the more
important consideration nowadays; in Greek times
it was rather the welfare of the patient.
The chief difference between ancient etiquette
-and modern is the absence in ancient times of a
strong, external force controlling professional con-
duct. The moral sanction of ancient etiquette

1 See the Introduction to Oath in Vol. 1.

* The author of Lpidemics £. and 7{1., to judge from the
style of his work, must have possessed these qualities in a
marked degree,
* See Κύμη XVIII. Pt. IL, pp. 685 foll.
XXKV
 INTRODUCTORY ESSAYS

accounts for its comprehensiveness ; along with the

absence of medical degrees or diplomas it accounts
for the prevalence of quackery. Between the
scientific physician and the quack there is now a
great gulf fixed, but in Greek times quackery and
scientific medicine shaded into one another. Pre-
cepts shows us plainly that in the lower ranks of the
profession quackery was common, and, although con-
demned by the best minds, it did not prevent a man
from competing with genuine physicians in ordinary
practice.!
1 I may perhaps be allowed to refer to my paper, read
before the Royal Society of Medicine in January, 1923, in
which the question of ancient medical etiquette is discussed
more fully.

Xxxvi
 VI

‘THE ART”
Ir is not uncommon to hear people say that they
“do not believe in medicine,’ and that “ doctors
are of no use.” But unless they are Christian
Scientists or similar faddists they call in a physician
when they are really ill, thus proving that their
remarks are not the expression of their truest
opinions.
But in the time of Hippocrates medicine, in spite
of its recent progress, had not yet made good its
position, even among educated men. The evidence
to show this is overwhelming; I need merely men-
tion the remarks in Regimen in Acute Diseases, the
treatise called The Art, and the well-known hostility
of Plato.
What were the reasons for this διαβολή The
writer of Regimen in Acute Diseases puts it down to
want of medical research ;many important points,
he says, had not even been mooted by physicians,
so that there were wide divergencies of opinion
among practitioners. The author of The Art brings
forward, and answers, two main objections to
medicine: (a) there are some cases which the
physician does not cure, and (6) some cases cure
themselves without the help of a doctor. Plato’s
1 (Chapter VIIT) καίτοι διαβολήν γε ἔχει ὅλη ἡ τέχνη πρὸς
τῶν δημοτέων μεγάλην, ὡς μὴ δοκεῖν ὅλως ἰητρικὴν εἶναι,
ΧΧΧν
 INTRODUCTORY ESSAYS

chief criticism is that medicine prolongs useless

lives; but we can see, wherever he refers to medical
men, that he held them and their craft in no great
respect. Plato disparaged arts (τέχναι), and the
Greek physician was proud of what he called, with
pleasing arrogance, “the Art.”
We who can view the whole question in better
perspective after the lapse of so many centuries see
other reasons for the discredit from which medicine
suffered. A few of these it will be useful to examine,
however briefly, in the hope that we may thus
appreciate better the greatness of the Coan and
Cnidian schools.
Quackery was common enough in the Hippocratic
period, and probably infected all grades of the pro-
fession except the highest. As no tests were
required before a man could set up in private
practice, unqualified doctors caused the whole pro-
tession to fall into a certain amount of disrepute.
This disrepute would be increased, rather than
diminished, by the charlatanism from which the
temples of Asclepius were by no means free.
Rational medicine suffered along with the art of
healing as a whole.
Superstition was rampant in the ancient world,
and even doctors were infected by the taint. It is
true that there is no superstition in the Hippocratic
collection, but it is attacked in two treatises. This
attack implies that superstition was still a real
danger. The danger was all the greater in days
when medicine, while recognizing the psychological
factor in treatment, could not yet distinguish legiti-
mate suggestion and auto-suggestion from blind and
stupid credulity.
XXXVili
 INTRODUCTORY ESSAYS

But the worst enemy of rational medicine lay in

its connections with philosophy and rhetoric. Greek
philosophy in its earlier periods was highly specula-
tive. This is as it should be, but it made philosophy
a bad ally.1 Medical practice must not be based
upon speculation, which, though it has its place in
the progress of medicine, must be put to the test,
not in ordinary practice, but on and by “ martyrs
to science.” Rhetoric, too, allied itself harmfully
to rational medicine. Plato in the Gorgias? tells
us under what disadvantage purely medical skill
laboured as compared with very inferior qualifica-
tions combined with the power of persuasion.
Rhetoric enabled a quack to palm himself off as a
trained physician. It is only when we remember
the disastrous association of rhetoric with the arts
and sciences, and its failure to keep strictly to its
own province, that we can rightly understand Plato’s
antipathy to what is, after all, an attractive and
useful accomplishment. It is more than doubtful
whether the elaborate defence of medicine in The
Art, with its graceful antithesis and oratorical force,
did any good. Even a Greek, with all his love of
argument, felt that actions speak louder than words,
that cures, and not eloquent writing, really count.
If we may judge from their writings in the Corpus,
ἃ true Coan and a true Cnidian were wonderfully
free from all the faults 1 have mentioned. There
is neither quackery in their works, nor superstition,
nor “philosophy,” nor yet rhetoric. They were
devotees of positive science. They had separated
1 See on this point the Introduction to Ancient Medicine
in Vol. I.
2 456 B, C.
XX XIX
 INTRODUCTORY ESSAYS

off medicine from all other branches of learning, so

that it could be developed on its own lines, un-
hampered by extraneous influences and unscientific
practices and beliefs. But they suffered not only
from the discredit cast upon the art of healing by
ignorant or unscrupulous practitioners, but also from
the διαβολή which sprang out of their own imperfec-
tions. Medicine was yet in its infancy. and the
scientific doctor, whether Coan or Cnidian, was a
modest man and made no extravagant claims.! He
fully realized that medicine could do little except
remove as many of the hindrances as possible that
impede Nature in her efforts to bring about a cure.
But the multitude in Greece, like the multitude to-
day, demanded something more spectacular. There
is a tendency first to credit the physician with far
greater powers than he possesses, and then to blame
him because he can really do so little. Disappoint-
ment breeds discontent.
In spite of all discouragement the Greek physician
persevered. He had a lofty ideal, and he was proud
of his art, with a sure confidence in its ultimate
victory over disease. -
1 The writer of Ancient Medicine claims that medicine is
merely a branch of the art of dieting, and grew naturally out
of that art.

xl
 VII

MEDICAL WRITINGS AND LAYMEN

Greek activities were not so rigidly marked off
into classes as are modern activities. Division of
labour and specialization were less developed, and
the amateur was not so sharply distinguished from
the professional.
In certain kinds of arts, indeed, the modern dis-
tinction held; a carpenter, a smith or an armourer
followed trades which without careful apprenticeship
could not be prosecuted with success. But the wide
scope of a citizen’s public duties often led him to
pose as an authority on matters of which he was
profoundly ignorant.
Literature in particular tended to be amateurish,
a tendency which was encouraged by the ease with
which a man could become an author. In the days
before printing anybody could “publish”? a work
without the expenditure of time and money that is
now necessary. Much therefore was published which
was amateurish, and often second-rate or careless.
Medical literature appears to have suffered as
severely in this way as any other. Almost anybody
thought he was a fit person to write on medical
subjects, even though like Plato he had received no
medical training. Some of these efforts—probably
xli
 INTRODUCTORY ESSAYS

the best of them—are to be found in the Hippocratic

collection.
The popularity of medicine as a literary subject
was of doubtful value to it as a science. Rational
medicine was struggling to assert itself, and found
that the alliance of enthusiastic amateurs did more
harm than good. I have already discussed the
disastrous attempt of philosophy to embrace medical
theory—disastrous because, instead of adapting
philosophy to medicine, it tried to adapt medicine
to philosophy. Another enemy in the guise of a
friend was rhetoric. It happened that rational
medicine was at its best just at the time when
sophistry was moulding that beautiful but artificial
style which exercised such a potent influence upon
Greek prose. As far as we can see, the great
physicians were unaffected by sophistry, but sophistry
could not refrain from tampering with medicine.
The student must not be led by the extravagance
of Ermerins, who postulates “sophists’”’ as the
authors of a great part of the collection, into the
opposite error of minimizing the sophistic ? character
of certain treatises.
Of the treatises that show this characteristic the
chief are The Art, Breaths,? and Nature of Man (down
to the end of Chapter VIII). The first defends the
thesis that there zs an art of medicine; the second
tries to prove that πνεῦμα is the cause of diseases;

1 By ‘‘sophistry” here I mean a toying with philosophy

and an artificial style of writing which is associated with the
school of Gorgias.
2 In Vol. I. I called this treatise (περὶ φυσῶν) Airs,
before I realized the difficulty of finding the best English
equivalent.
xlii
 INTRODUCTORY ESSAYS

while the third maintains the doctrine of four

humours, against those who said that man was
composed of a single substance.
It is hard to believe that any one of these was
written by a professional physician. It is not that
the works contain doctrines which no practitioner
could have held, although some of the doctrines
put forward are rather strange. The main reason
for supposing that they were written by laymen
is that the centre of interest is not science but
rhetorical argument. The Ari especially is so full
of the tricks of style that we associate with Gorgias
and his school that Gomperz is convinced that it
was written by Protagoras himself.t Professor
Taylor? points out that there are many Hippocratic
works in which the main interest is philosophy.
“The persons who play with them (7. 6. the words
idéa and εἶδος) are the speculative philosophers,
the Hegels and Schellings of their day, to whom
medicine is not interesting for its own sake, or as
a profession.by which they have to live, hut as a
field in which they can give free scope for their
love of Naturphilosophie and propound undemonstrable
theories about the number and nature of the ulti-
mate kinds of body, and support them by biological
analogy.”
The distinction between lay and professional being
ill-defined, it is impossible in all cases to decide
confidently whether the writer was a physician or
a sophist; a man in fact might very well be both.
I think, however, that an unbiassed reader would
say that the three works I have mentioned were
1 See Die Apologie der Heilkunst s.v. ““ Protagoras,” p. 179.
2 Varia Socratica, Ὁ. 225.
xiii
 INTRODUCTORY ESSAYS

written by laymen, if at least by “laymen” is meant

a man who may incidentally know something about
medicine, while his main interest lies elsewhere.
That works of no value to medicine should find
their way into the Hippocratic collection is not
strange. I have given! reasons for holding that
this collection represents the library of the Coan
school. Such a library would not be confined to
purely technical treatises, and might well contain
books which, while of no medical value, were of
great medical interest. Perhaps some were pre-
sentation copies from sophistic admirers of the chief
physicians of the school.
1 Vol. I. pp. xxix. and xxx.

xliv
 ΨΙΠ
LATER PHILOSOPHY AND MEDICINE
Durine the fifth century B.c. philosophy made a
determined effort to bring medicine within the
sphere of its influence, and to impose upon it the
method of ὑποθέσει. Typical of this effort are
Nutriment (Vol. I.), and Breaths, which is included
in the present volume.
This effort of philosophy was violently opposed
by the chief adherents of the rational school of
medicine, and we still have in Ancient Medicine a
convincing statement of the position held by the
empirics.
Why was medicine so determined to throw off
the incubus? Simply because an attempt was being
made to impose ἃ priori opinions upon physical
science, which has a method of its own quite in-
compatible with unverifiable speculation. Medicine
was here face to face with a deadly enemy.
A hundred or more years after Nutriment was
written another wave of philosophy swept over
medicine. Its exact date cannot be fixed, but it
probably did not begin until the third century Β.6.
was well advanced.
But this second attempt to influence medicine
was not resented, for philosophy had changed its
xlv
 INTRODUCTORY ESSAYS

outlook.t Ethics, conduct and morality were now

its main interest, and in this sphere of thought
philosophy had a better chance of success. Aristotle
had laid the foundations of moral science, and had
pointed out that the facts of this science are the
experiences of our emotional life. Our speculations
about these experiences are for the most part
verifiable, and so the science stands on a sound
foundation, Both the Stoics and Epicureans, while
differing considerably both from Aristotle and from
each other in their views about the swnmum bonum,
were at one in that they considered conduct to be
the main thing in human life.
So we find that both schools tried to discover
what the conduct of the ideal physician should be
in the practice of his profession. Precepts is distinctly
Epicurean, both in its epistemology? and general
outlook; Decorum and Lan are Stoic, at least they
must have been written by authors both well
acquainted with Stoic modes of thought and
favourably inclined towards them.
In thus insisting upon the moral side of a
physician’s work these later philosophers—or per-
haps it would be more accurate to call them adherents
of the later philosophy—made no small contribution
to medical etiquette. In Greece at any rate this
etiquette did not aim mainly at promoting the

1 T do not mean to say that the old mistake of the fifth

century had disappeared —we have but to read the history of
pneamatism to disproye that—but a new aspect of philosophy
now became prominent
2 The writer of Precepts seems eager to point out that the
Epicurean theory of knowledge was very similar to the
standpoint of empiric medicine.
xlvi
 INTRODUCTORY ESSAYS
material interests of the profession, but at raising
the morality of its practitioners.
Though we may smile at some of the trivialities
in Precepts and Decorum, there is nevertheless much
that is admirable. There are two sentences, one
from each of these tracts, which have often seemed
to me to sum up admirably the efforts of later
philosophy to influence medicine. They are :—
ἣν γὰρ παρῇ φιλανθρωπίη, πάρεστι καὶ φιλοτεχνίη.----
Precepts Ν].
ἰητρὸς γὰρ φιλόσοφος ἰσόθεο
---Decorum
ς. V,

xl vii
 ΙΧ
THE MANUSCRIPT TRADITION OF THE
HIPPOCRATIC COLLECTION
Wuen 1 first began seriously to study the Greek
medical writings, some sixteen years ago, I had no
idea that the history of the text could be of much
importance or interest except to professional palaeo-
graphers. Even when I was writing the first volume
of my translation for the Loeb Series I was some-
what sceptical of the real value to a translator of
Hippocratic textual criticism, and it was only when
I saw that the important, but strangely neglected,
treatise Precepts could not be placed in its proper
historical relationship, without a thorough examina-
tion of the transmission of the text, that I realized
how necessary it is for even a translator to master
the problem as far as our imperfect knowledge
allows us. A little has been achieved by Gomperz,
Wilamowitz and the Teubner editors, but outside
their labours there is still an “uncharted region”
on to which some light at least must be thrown.
Possibly the most important factor to remember
about the transmission of the Hippocratic text is
that the treatises composing it are practical text-
books or scientific essays and not literary master-
pieces. There were not the same reasons for keeping
the text pure that were operative in the case of the
xlviii
 INTRODUCTORY ESSAYS

great poets, orators, historians and_ philosophers.

The medical school of Cos would not regard its
miscellaneous library with the veneration with
which the Academy and the Peripatetics regarded
the writings of Plato and Aristotle; and the later
custodians of the Hippocratic books, the librarians
of Alexandria and of other centres of learning, were
not as solicitous about them as they were about the
text of, say, Homer. On the other hand, there was
a succession of medical students and practitioners
who needed copies of these books for practical
purposes, and were quite content if they could be
supplied with handbooks containing the informa-
tion they required, even though these were textually
inaccurate. To what lengths this textual corruption
might go is well shown by some of the late Latin
translations, for instance thatin the library of Corpus
Christi College, Cambridge. I have examined this
manuscript personally, and the text is almost un-
recognizable.
Of course many manuscripts continued to give a
comparatively pure text. But at some time or other,
probably before Galen,! the manuscripts resolved
themselves into at least two classes, one of which
differs from the other in the order of words,
and in slight alterations (6. g. κάμνων or ἀσθενέων for
νοσέων) Which make no essential difference to the
general sense.
Both classes of manuscripts contain a large number
of glosses. It is obvious that few authors were so
likely to collect a crop of glosses as were the medical
1 Galen mentions readings belonging to both classes of MSS.
See e.g. my notes on Leyimen in Acute Diseases LVI, and
1.7.11].
xlix
 INTRODUCTORY ESSAYS

writers. Every reader would be tempted toannotate

his copy, and any annotation might find its way into
the text. A careful comparison of A with the other
manuscripts shows that the latter contain scores
of glosses, and we may be sure that A, our purest
authority, must contain many others that we cannot
eliminate by reference to other documents, but only
by careful subjective criticism.
So at the present day there are roughly two
classes. One class, in spite of many atrocities of
spelling, gives a text which, both in dialect and in
sense, is in some 70 per cent. of the cases where
differences arise greatly superior to that of the other
class, which seems to have aimed more at smoothness
and regularity, and to have adopted many Ionic
forms, whether genuine or sham, from which the
first class is comparatively free.
To the first class belong, in particular, A, 6, C’
and B.
To the second class belong M, V, and the later
Paris manuscripts.
The classes, as one might have expected, are not
rigidly divided. A sometimes agrees with M against
V or with V against M. Moreover, sometimes the
second class presents readings which are obviously
more likely to be correct than those of the first. In
not a few cases all the manuscripts agree in giving
a reading which is most unlikely to be right.
Nevertheless, the broad distinction between the two
classes remains.
In the older editions (Zwinger, Foes, Mack, etc.)
there are recorded many variants from manuscripts
now lost. As far as we can see these manuscripts
belonged mostly to the second, or inferior, class,
1
 INTRODUCTORY ESSAYS

This inferior class is divided into two main sub-

classes, represented respectively by V and M. In
the first the works appear roughly in the order in
which they are given in the V index, namely ὅρκος,
νόμος, ἀφορισμοί,᾿προγνωστικόν, περὶ Satine ὀξέων,
ὃ Kar’
ἰητρεῖον, περὶ ἀγμῶν κιτιλ. See Kiihlewein |. xv. and
LittréI. 529. The other class tends to reproduce the
order given by M, namely, ὅρκος, νόμος, περὶ τέχνης;
περὶ ἀρχαίης ἰητρικῆς, παραγγελίαι, περὶ εὐσχημοσύνης,
κιτιλ. See KihleweinI. xix.
How good a test of the tradition the order of the
works may be is well shown by my experience of
the manuscript Holkhamensis 282. The librarian
of the Earl of Leicester, to whom the manuscript
belongs, sent me a list of ‘thie works which it contains,
and it was obvious that the order was for the first
half of the manuscript that of V. When the manu-
script was afterwards sent to Cambridge for my
inspection, it occurred to me that, the order of the
treatises being the same, the manuscript was prob-
ably allied AR V. So I chose some thirty test
passages from V where that manuscript differs from
A or M.. In every instance Holk. 282 had the
same reading, even misspellings and the lacuna in
Airs Waters Places III, (after ψυχρά). We are not
perhaps justified in saying that Holk. 282 was copied
from V, but the two must be very nearly allied.t
1 T did not know of the existence of this manuscript when
I wrote Vol. I., so perhaps some description of it may not be
out of place, as "Baroccian 204 and Holkhanensis 282 are the
only important manuscripts of Hippocrates in Great Britain.
It is written on European paper in a careful but rather diffi-
cult hand. Octavo and unfoliated. The date is approxi-
mately 1500 a.p., and it was probably written in Italy. Dr.
F. C. Unger (Mnemosyne LL., Part I., 1923) does not think it
li
 INTRODUCTORY ESSAYS

Besides these authorities, which may be considered

primary, we have also the surviving works of Erotian
and Galen, which may be considered of secondary

actually copied from V, and this is probably true of περὶ

kapdins, the only part Dr. Unger has yet seen. In many
places however the likeness between the two is almost
startling. The manuscript contains (after a glossary) ἀφορι-
Tuoi. προγνωστικόν. πρὸς Κνιδίας γνώμας. κατ᾽ ἰητρεῖον. περὶ
ἀγμῶν. περὶ ἄρθρων. περὶ τῶν ἐν κεφαλῇ τρωμάτων. περὶ
ἀέμων ὑδάτων τόπων. περὶ ἐπιδημιῶν. περὶ φύσιος ἀνθρώπου.
περὶ φύσιος παιδίου: περὶ γονῆς. περὶ ἑπταμήνου. περὶ ὀκτα-
μήνου. περὶ τόπων τῶν κατὰ ἄνθρωπον. περὶ ἰητροῦ. περὶ κρισίων.
περὶ καρδίης. περὶ σαρκῶν. περὶ ἀδένων οὐλομελίης. περὶ ava-
τομῆς. περὶ παρθενίων. περὶ ὀδοντοφυΐας. γυναικείων a and β.
περὶ ἀφόρων. περὶ ἐγκατατομῆς παιδίου.
Baroccian 204 15 ἃ very legible fifteenth century manuscript.
The order of the treatises it contains is that of the M class.
Holkhamensis 282 is closely allied to Vaticanus Gr. 276;
Baroccian 204 is similar to Marcianus Venetus 269.
Baroccian 204 is 30°5 cm. by 22°5 em. ; the scribe wrote forty
lines to the page, leaving a wide margin. Although the
writing is not very large, and there is but a small space
between the lines, it is, next to 6, the easiest manuscript to
read of those that I have seen. The writer of the part I
examined (there are many hands) has a habit of placing two
dots over iota, and sometimes over upsilon.
The value of Baroccian 204 to the textual critic may
perhaps be estimated from the following statistics.
I have compared the readings of A, V and M with those of
Baroccian 204 from the end of Prognostic (beginning at τὴν
χολήν) to the beginning of Regimen in Acute Diseases (ending
at καὶ τοῖσιν ὑγιαίνουσιν in Chapter IX).
The title of Regimen in Acute Diseases agrees with that of
M, except for the position of the author’s name, which is not
first, as in M, but after ὀξέων. It runs: περὶ διαίτης ὀξέων
Ἱπποκράτους" οἱ δὲ περὶ πτισάνης" of δὲ πρὸς Tas κνιδίας γνώμας.
A’s title is Ἱπποκράτους περὶ πτισάνης : V’s Ἱπποκράτους πρὸς
τὰς κνιδίας γνώμας ἢ περὶ πτισάνης.
lii
 INTRODUCTORY ESSAYS

value. With regard to these 1 have little to add to

what has been put so well by I. Ilberg in the second
chapter of the introduction to the Teubner edition
(de memoria secundaria). I would remark however
that :—
(1) Galen’s comments sometimes seem to imply
that the differences between the A group
and the MV group existed in his day;
(2) Galen’s explanations sometimes seem to apply
to readings now lost. See for instance my
note on Legimen in Acute Diseases XXXII.
The remarks I have just made are the result of
independent study of (a) recorded readings and (ὁ)
manuscripts or photographs of manuscripts. As far
as it is possible I have kept my mind uninfluenced
by the labours of Gomperz, Nelson and Ilberg. If
my results confirm theirs they are probably right;
in so far as I may disagree I am probably wrong.

In the eighty lines thus compared:

(1) Baroccian 204 agrees with M as against AV in 24
places ;
2) It agrees with MV as against A in 17 places;
3) It agrees with AM as against V in 2 places;
on
(4) It agrees with AV as against M in 1 place ;
(5) It agrees with A as against MV in 2 places.
In one place only is it peculiar. At the end of Prognostic it
has τῶ μὴ οὐ Where M has τὸ /// μὴ od.
There seems to be a great similarity between Baroccian 204
and Paris 2254 in the passage indicated above.
My heartiest thanks are due to the Earl of Leicester and
to Mr. C. W. James, his librarian; to the officials of the
Cambridge University Library; and to Dr. Minns for his
kind help in dating Holkhamensis 282 for me.
11]
 INTRODUCTORY ESSAYS

The results to which I have come are :—

(1) The readings of the A, 6, C’ class are ceterts
paribus to be preferred to those of the MV
class.
(2) We cannot hope to restore the text beyond
reaching the best textual tradition current in
the time of Galen. Occasionally even this
aim cannot be reached.
(3) It is futile to attempt to restore the exact
dialect actually written by the authors. They
probably did notall write exactly the same kind
of Jonic, as it was a literary and not a spoken
dialect as far as medicine and science generally
are concerned. It is more than futile to think
that we know whether the author wrote e. g.
τοῖς, τοῖσι OF τοῖσιν.
When I translated Precepts in Vol. I. I was forced
to rely upon the collations which Cobet and (I believe)
Daremberg made for Ermerins and Littré. I have
now an excellent photograph of M, the only first-
class manuscript containing Precepts. The strange
words and constructions I have noticed on pages 308
and 309 of Vol. I. are in general confirmed. I must,
however, note one or two points.
(1) In Chapter XII M reads clearly ἱστορεομένην
for the monstrosity ἱστοριευμένην of the vul-
gate.
2) In Chapter IX M reads μέγα ἂν τεκμήριον
φανείη μέγα ξὺν τῇ οὐσίῃ τῆς τέχνης. This seems
to suggest that the clause was copied from
Chapter V of the treatise περὶ τέχνης in the
form μέγα τεκμήριον τῇ οὐσίῃ, Which in some
MS. or MSS. appeared as τεκμήριον μέγα.
liv
 INTRODUCTORY ESSAYS

Then a later scribe, combining, wrote péya

τεκμήριον μέγα τῇ οὐσῳῷ. A later scribe
thought that the second μέγα was μετά, and
he or a still later scribe changed μετὰ to ξὺν
because of the dative following.
(3) In Chapter I, where the vulgate has ἣν τὰ
ἐπίχειρα ἐκομίζοντο, the scribe of M began to
write an ἢ, and then changed this to his
contraction for εἰ. Dr. Minns confirms my
view after inspection of the photograph.
Apparently, then, the scribe of M had ἣν
before him, and changed it to εἰ when he saw
the indicative following.
(4) In the other places, so far as I can see, M
agrees with the vulgate, having ἢν δὲ καιρὸς
εἴη in Chapter VI, and μὴ εἴη ἐπαύρασθαι in
Chapter II. It is suspicious however that in
both cases the optative is that of the verb
εἰμ, I suggest that the author wrote in both
cases 7, that a later scribe “ionized” to ἔῃ;
and a later one still read this as εἴη. But in
two other places (see section 7) M has ἢν
with optative.
(5) On the whole, however, my view is confirmed
that the work is very late, and was probably
written by an imperfect Greek scholar, The
negative μὴ is ousting οὐ, and the strange
readings ὃ ἂν ἐρέω (VIII) and ὅποι ἂν καὶ
ἐπιστατήσαιμι (XIII) occur in Μ, except that
ὅπηι is written (correctly) instead of ὅποι.
(6) In Chapter II (end) M has μετ᾿ ἀπρηξίης, thus
confirming my conjecture.
(7) I give here the chief variants M shows in
Precepts other than those already noted.
lv
 INTRODUCTORY ESSAYS

Vol. I. p. 312,1. 10. ταῦτα after δὁκοίως.

1, 15. ἣν omitted.
1.16. γὰρ after εὑρίσκεται.
1,18. τὴν after φύσιν.
p. 314, 1. 10. ἦν τι δοκοίη.
p. 316, 1. 0. ὑποθήσηι, not ὑποθήσεις.
1. 9. ἣν ὀξὺ for ἐν ὀξεῖ.
At the beginning of Chapter V the manuscript
shows many smudges and signs of disturbance.
προκρίνοντες occurs again after κολάσιοςς The
reading a little later (p.318 top) iis ἠδελφισμέν ως
(corrected to ἠδελῴφισμένος) intpevor πίστει ἢ
ἀτεραμνίηι.

Ρ. 322, Chapter VIII. παρὰ (not περὶ) ση-

pasins. A little later on, οὐδ᾽ ἥν τις. ..
κελεύοι.
Ρ. 326 (top). παντί τε πάντηι τε καὶ πάσηι
δεδημιουργημένηι oR ENO, -
a3 ἂν γένηται. τι.
Chapter Χ. κέκτησαι and (lower) πάσηι for
πᾶσι.
Ρ. 328, Chapter XIII (1. 4). λυμώςς corrected
to λοιμίης.
1. 12, ξυλλόγου: αἰτήσαιμι δ᾽ ἄν.
βούσθην is at the end of a line,
and smudged.
1, 18. μήτε (second hand apparently
μετὰ) χειροτριβίης ἀτρεμιότητι.

Chapter XIV. ξυνεσταμένης.

Ρ. 330 (top). Second hand has a correction
κχω (?) over éyxepety and then νοσέοντος
occurs for τοῦ κάμνοντος.
p. 330, 1. 14. παμπουλὺς corrected to παμ-
πουλὴ by second hand.
lvi
 INTRODUCTORY ESSAYS

1,17. The first hand had

ξυμπά-
θησιν corrected by the
second
hand,’ who has apparently tried to
change the ν to s.
Ρ. 332. τρόπος is read, not τόπος.

Tue Orper oF THE Books IN THE MaANuscRIPTS

Tue order of the treatises in our manuscripts is a
good clue to the “family” to which any particular
manuscript belongs. I have already noticed the help
this truth afforded in the study of Holkhamensis 282.
It may therefore be useful to give the order in which
the works are arranged in our most valuable manuscripts.
One truth at least cannot escape our notice. The
«“V’’ type and the “ M” type are very clearly marked,
and most of the less important manuscripts conform
more or less exactly to one or the other of these types.
A combination of these two classes of manuscripts gave
us our “ vulgate’”’ text.
It is also probable that each separate order (M, V,
and so on) represents a different “ collection”’ of Hippo-
cratic works. Possibly some of these orders go back to
the days of the great libraries at Alexandria and other
places, and represent the order of the rolls in the book-
cases.
A (Paris 2253)
1. Coan Prenotions. 7. Nature of Man.
2. Ptisan. 8. Breaths.
3. Humours. 9. Places in Man.
4. Use of Liquids. 10. Ancient Medicine.
5. Address at the Altar. 11. Epidemics I.
6. The Art.
1 Tam not sure whether the correcting hand is the same as
that of the original scribe, but I think it is not,
lvii
 INTRODUCTORY ESSAYS

Vindobonensis med. IV (6)

. Internal Affections. 8. Regimen II,
. Affections. 9: Regimen III.
Sacred Disease. 10. Dreams.
Diseases I. ll. Diseases of Women I.
. Diseases III, 12. Diseases of Women II.
. Diseases 1]. 13. Nature of Women.
CUR
δ»
τὰ
"τ
τὸ
Ὁ . Regimen I.

Laurentianus 74, 7 (B)

. Surgery. 3. Articulations.
. Fractures. 4, Wounds in the Head.

Marcianus ΣΏΣΕΙΣ 269 (M)

. Oath. 26. Critical Days.
Law. . Aphorisms.
. Lhe Art. . Prognostic.
. Ancient Medicine. . Regimen in Acute Diseases
Precepts. . Breaths.
Decorum. . Instruments of Reduction.
. Nature of Man. 2. Nature of Bones.
. Generation. . Fractures.
. Nature of the Child. . Surgery.
10. Articulations. . Excision of the Foctus.
. Humours. . Diseases of Women I.
. Nutriment. . Diseases of Women II.
. Sores. . Barrenness.
. Sacred Disease. . Superfoetation.
. Diseases I. . Seven Months’ Child.
. Diseases 11. . Hight Months’ Child.
. Diseases 11]. 2. Diseases of Girls.
. Diseases IV. . Nature of Women.
. Affections. . Epidemics VI.
. Internal A ffections. . Epidemics VII.
. Regimen 1. ἡ, Letters.
. Regimen II. . Discourse on Madness.
3. Regimen 111. . Decree of the Athenians,
. Dreams. . Speech at the Altar.
. Sight. . Speech of the Envoy.
viii
 INTRODUCTORY ESSAYS

The Index in Vaticanus Graecus 276 (V)

This index appears in V before the works themselves.
. Oath. . Sevens.
Law. . Critical Days.
Aphorisms. . Sores.
. Prognostic. . Deadly Wounds.
Surgery. . Withdrawal of Missiles.
. Fractures. . Hemorrhoids.
. Articulations. . Fistulae.
. Wounds in the Head. . Purges.
. Airs Waters Places. . Hellebore.
. Epidemics. . Clysters.
. Nature of Man. . Glands.
.Nature of the Child. - Instruments of Reduction.
.Nature of Generation. . Nature of Bones.
.Superfoetation. . Sight.
.Seven Months’ Child. . Heart.
.Hight Months’ Child. . Coittion.
. Diseases of Girls. . Fleshes.
. Nature of Women. . Crisis.
. Dentition. . Prorrhetic I and 1].
. Places in Man. . Coan Prenotions.
. Diseases of Women. . Humours.
. Barrenness. . Natures.
. Excision of the Foetus. . Ancient Medicine.
24. Use of Liquids. 5. The Art.
. Nutriment. 5. The Physician.
. Regimen. . Precepts.
. Regimen in Health. . Decorum.
. Diseases. . Anatomy.
. Affections. . Letters.
. Internal Affections. . Speech at the Altar.
. Sacred Disease. . Speech of the Envoy.

Vaticanus Graecus 276 (V)

Oath. 6. Surgery.
Law. th Fractures.
. Aphorisms. 8. Articulations.
. Prognostic. 9. Wounds in the Head.
bo. Regimen in Acute Diseases.
CUR
μα
ὁ 10. Airs Waters Places.
lix
 INTRODUCTORY ESSAYS
11. Epidemics. 24. Superfoetation (repeated
12. Nature of Man. see above).
13. Nature of the Child. 25. Excision of the Foetus.
14. Generation. 26. Physician.
15. Superfoetation. 27. Crises.
16. Seven Months’ Child. 28. Heart.
17. Light Months’ Child. 29. Fleshes.
18. Girls. 30. Glands.
19. Nature of Women. 31. Anatomy.
20. Dentition. 32. Letters.
21. Places in Man. 33. Decree of the Athenians.
22. Diseases of Women. 34. Speech at the Altar.
23. Barrenness. 35. Speech of the Envoy.

Paris 2255 and 2254 (E and D)

These two MSS. are complementary, 2255 being the first.
2255
1. Oath. 18. Regimen (three books).
2. Law. 19. Dreams.
3. Art. 20. Sight.
4. Ancient Medicine. 21. Critical Days.
5. Precepts. 22. Physician.
6. Decorum. 23. Fleshes.
7. Natureof Manand Regimen 24. Dentition.
in Health. 25. Anatomy.
8. Generation. : 26. Heart.
9. Nature of the Child. 27. Glands.
10. Articulations. 28. Places in Man.
11. Humours. 29. Airs Waters Places.
12. Nutriment. 30. Use of Liquids.
13. Sores. 31. Crisis.
14. Sacred Disease. 32. Aphorisms.
15. Diseases (four books). 33. Prognostic.
16. Affections. 34. Wounds in the Head.
17. Internal Affections. 35. Prognosis of Years.}
1 Littré remarks (I. p. 520): ‘‘Ceci est un fragment, mis
hors de sa place, du traité des Airs, des Eaux et des Liewx, et un
indice de la maniére dont il arrivait aux copistes de déranger
Vordre d’un livre et de faire de nouveaux traités.”
Ix
 INTRODUCTORY ESSAYS

2254
. Regimen in Acute Diseases. 12 . Light Months’ Child.
. Breaths. 13 . Diseases of Girls.
. Instruments of Reduction. 14 . Nature of Women.
. Nature of Bones, 15 . Excision of the Foetus.
. Fractures. 16 . Prorrhetic (two books).
. Surgery. 17 . Fistulae.
. Excision of the Embryo. 18 . Hemorrhoids.
. Diseases of Women. 19 . Coan Prenotions.
. Barrenness. 20 . Epidemics (seven books),
. Superfoetation. 21 . Letters.
ὦ . Seven Months’ Child.
--Οὗ
μ-
μαὶ
τὸ
ὧν
μῷ.
Οἱ
σ:
--

Paris 2146 (Index)

. Oath. 27. Diseases I., II., 111].
Law. . Affections.
. Aphorisms. . Internal A ffections.
. Prognostic. . Sacred Disease.
. Surgery. . Sevens.
. Fractures. . Critical Days.
. Articulations. Sores.
. Wounds in the Head, . Deadly Wounds.
Ὁ . Airs Waters Places.
τὸ
θὲ
ὅ5
εὖ
οὐ
Whe . Withdrawal of Missiles.
. Epidemics. 3. Hemorrhoids.
. Nature of Man. : . Purges.
. Nature of the Child. . Hellebore.
. Nature of Generation. . Clysters.
. Superfoetation. . Glands.
. Seven Months’ Child. . Instruments of Reduction.
. Hight Months’ Child. 2. Nature of Bones.
. Girls. 3. Sight.
. Nature of Women. . Heart.
. Dentition. . Coition.
. Places in Man. . Fleshes.
. Diseases of Women I.and II, . Crisis.
. Barrenness. 3. Prorrhetic I., II.
. Lxcision of the Foetus. . Coan Prenotions.
. Use of Liquids. . Humours.
. Nutriment. . Nature.
. Regimen 1., 11., 111. and in . Ancient Medicine.
Health. 3. The Art.

Ixi
 INTRODUCTORY ESSAYS
54. Physician. 58. Letters.
55. Precepts. 59. Address at the Altar.
56. Decorum. 60. Speech of the Envoy.
57. Mind (περὶ γνώμης t.e. ἀνατομῆ5).
This list is practically the same as that of the index in
Vaticanus 276.
Paris 2142 (H)
1. Oath. 25. Breaths.
2. Law. 26. Instruments of Reduction.
3. The Art. 27. Nature of Bones.
4. Ancient Medicine. 28. Fractures.
5. Precepts. 29. Surgery.
6. Decorum. 30. Lacision of Embryo.
7. Nature of Man. 31. Diseases of Women.
8. Generation. 32. Barrenness.
9. Nature of the Child. 33. Superfoetation.
10. Articulations. 34. Seven Months’ Child.
11. Humours. 35. Hight Months’ Child.
12. Nutriment. 36. Diseases of Girls.
13. Sores. 37. Nature of Women.
14. Sacred Disease. 38. Excision of Foetus.
15. Diseases. 39. Prorrhetic I., II.
16. Affections. 40. Fistulae.
17. Internal A ffections. 41. Hemorrhoids.
18. Regimen. 42. Coan Prenotions.
19. Dreams. 43. Bpidemics.
20. Sight. . 44. Letters.
21. Critical Days. 45. Address at the Altar.
22. Aphorisms. 46. Speech of the Envoy.
23. Prognostic. 47. Decree.
24. Regimen in Acute Diseases. 48. Letters of Democritus.
This list conforms to the ‘‘M” type.

The manuscripts Paris 2140, 2143 and 2145 (I, J and

K) are very similar. I give here the list in 2145.
It is of the “M” type.
1. Oath. 4. Ancient Medicine.
2. Law. 5. Precepts.
3. The Art. 6. Decorum.
Ixii
 INTRODUCTORY ESSAYS

7. Nature of Man with 26. Instruments of Reduction.

Regimen in Health. 27. Nature of Bones.
8. Generation and Nature of 28. Fractures.
the Child. 29. Surgery.
9. Nature of the Child. 30. Lacision of the Embryo.
10. Articulations. 31. Diseases of Women.
11. Humours. 32. Barrenness.
12. Nutriment. 33. Superfoetation.
13. Sores. 34. Seven Months’ Child.
14. Sacred Disease. 35. Hight Months’ Child.
15. Diseases. 36. Diseases of Girls.
16. Affections. 37. Nature of Women.
17. Interna! Affections. 38. Hacision of the Foetus.
18. Regimen. 39. Prorrhetic (two books).
19. Dreams. 40. Fistulae.
20. Sight. 41. Hemorrhoids.
21. Critical Days. 42. Coan Prenotions.
22. Aphorisms. 43. Epidemics.
23. Prognostic. 44. Letters.
24. Regimen in Acute Diseases. 45. Address at the Altar.
25. Breaths. 46. Speech of the Envoy.

Holkhamensis 282

1. Aphorisms. 14. Light Months’ Child.

2. Prognostic. 15. Places in Man.
3. Regimen in Acute Diseases. 10. Physician.
4. Surgery. 17. Crisis.
5. Fractures. 18. Heart.
6. Articulations. 19. Fleshes.
7. Wounds in the Head. 20. Glands.
8. Airs Waters Pluces. 21. Anatomy.
9. Epidemics. 22. Girls.
10. Nature of Man. 23. Dentition.
11. Nature of the Child. 24. Diseases of WomenI.and II.
12. Generation. 25. Barrenness.
13. Seven Months’ Child. 26. Lacision of the Foetus.

This list down to Hight Months’ Child agrees with V. After

this point it does not.
lxiii
VOL, II
 INTRODUCTORY ESSAYS

Tue Arpine INDEx

. Tusturandum Hippocratis. 33. De internarum ‘partium
De arte. affectibus.
De prisca medicina. 34. De morbis virginum.
De medico. . De natura muliebri.
De probitate. . De morbis mulierwm.
. Hippocratis praecepta. . De sterilibus.
Lex Hippocratis. . Supposititia quaedam calci
. De natura hominis. primi de morbis mulierum
οὐ
τῷ
ὧν
συν
δ.
κα
τ . De ratione victus salubris. adscripta.
Polybi discipuli Hippo- . De morbis passim grassanti-
cratis. bus.
. De semine. Polybi. . De ratione victus acutorum.
. De natura foetus. . De iuditiis.
. De carne. . De diebus iudicialibus.
. De septimestri partu. . Hippocratis definitae sen-
. De octomestri partu. tentiae.
. De superfoetatione. . Hippocratis praenotiones.
. De extractione foetus. . Hippocratis praedictiones.
. De dentitione. . Coacae praecognitiones.
. De dissectione. . De vulneribus capitis.
. De corde. . De fracturis.
. De glandibus. . De articulis.
. De natura ossium. . Hippocratis de medict
. De locis in homine. munere.
. De aere, aqua, locis. . Hippocratis de curandis
. De victus ratione. luxatis.
. De insomniis. . . De ulceribus.
. De alimento quem esse . De fistulis.
Hippocratis negat Galenus. . De haemorrhoidibus.
. De usu humidorum. . De visu.
. De humoribus. . Hippocratis epistolae.
. De flatibus. . Decretum Atheniensium.
. De sacro morbo, docti . Epibomios.
cuiusdam. . Oratio Thessali Hippocratis
. De morbis. filii legati ad Athenienses.
2. De affectibus. Polybi.
Tue INDEX IN THE Epirion or Fors
. Hippocratis iusiurandum. 3. De arte lib. I.
2: Hippocratis lex. 4. De prisca Medicina, libr. 1.
lxiv
 INTRODUCTORY ESSAYS
5. De Medico, lib. 1. 38. De his quae ad _ virgines
6. De decente habitu, aut spectant, libr. I,
decoro libr. I. . De natura muliebri, libr. I.
7. Praeceptiones. . De mulierum morbis, libr.

. Praenotionum, libr. I. . De his quae uterum non

. De humoribus, libr. I. gerunt, libr. I.
. De iudicationibus, libr. I. . De videndi acie, lib. I.
. De diebus iudicatoriis, libr.

. Praedictorum, libr. 11. . Medicina officina, aut de

. Coacae Praenotionesin breves officio Medici, lib. I.
sententias distinctae. . De fracturis, libr. 1.
. De articulis, libr. I.
. De natura hominis. . Vectiarium, hoc est, de
. De genitura. ossium per molitionem
. De natura puert. impellendorum ratione,
. De carnibus. libr. I.
. De septimestri partu. . De ulceribus, libr. I.
. De octimestri partu. . De fistulis, libr. 1.
. De superfoetatione. . De haemorrhoidibus, hoc est,
. De dentitione. de venis in ano sanguinem
. De corde. fundere solitis, libr. I.
. De glandulis. . De capitis vulneribus, libr.
. De ossium natura. i
. De aére, locis & aquis. . De foetus in utero mortui
. De flatibus. exectione, lib. I.
. De morbo sacro. . De corporum — resectione,
hibr. 1.
. De salubri victus ratione.
. De victus ratione, libr. IIT. 53. hoc est, De morbis populari-
. De insomniis. ter grassantibus, libr. VII.
. De alimento. Quorum Primus, Tertius
. De victus ratione in morbis ad Sextus, post Galeni
acutis. Commentarios, Annota-
. De locis in homine. tionibus sunt illustrati.
. De liquidorum usu. Secundus verd ante annos
triginta cum Commen-
. De morbis, libr. IV. tariis editus, denuo ab
. De affectionibus, libr. I. authore est recognitus.
. De internis affectionibus, Reliqui tustis Annota-
libr. I. tionibus donati.
Ιχν
 INTRODUCTORY ESSAYS
54. hoc est, Aphorismorum, lib. δ7. Oratio ad aram,
cum brevibus notis. 58. Thessali Legati Oratio.
59. Genus & vita Hippocratis,
δῦ. Epistolae aliquot. secundum Soranum.
56. Atheniensium WSenatuscon- 60. De purgatoriis remediis.
sullum. 61. De structura Hominis.

Ixvi
HIPPOCRATES

PROGNOSTIC
 INTRODUCTION
Tus work has never been attributed to any author
except Hippocrates, but we must remember that
some modern scholars use the term “ Hippocrates ”
in a somewhat peculiar sense.
Its subject is the prognosis of acute diseases in
general, which Hippocrates made his special pro-
vince. I have dealt with prognosis already, and it
only remains to say afew words about the manuscripts
and editions.
The chief authorities for the construction of the
text are M, V, and a tenth-century manuscript 4
called “446 supplément’’ by Littré and C’ by
Kiihlewein. Hollkhamensis 282, which I have ex-
amined, is here practically identical with V, and has
not helped towards the construction of the text.
There is an invaluable commentary by Galen.
C’ is carelessly written, being full of misspellings
which often appear due to writing from dictation.2
On the other hand, there are omissions which prove
conclusively that a scribe’s eye passed from one word
to another, omitting all the intervening syllables.3
The obvious conclusion to draw is that both tran-
1 It contains Prognostic, part of Aphorisms, Epistle to Ptolemy,
and several works of Galen. See Littré 11. 103.
2 E.g. ηισῶν for ἧσσον, εἴη for ἢ, ἢ for εἴη, αἰμείσθω for
ἐμείσθω, εὔκριτοι for εὔκρητοι.
3 See e.g. pp. 23, 26, 45, 50.
 INTRODUCTION

scription and dictation played their part in the

carly transmission of the text.
The text of C’ differs considerably from that of
M and V. These very often agree when C’ pre-
sents either a completely different version or else a
different order of words. The remarkable point
about the variations is that they rarely affect the
sense to any appreciable degree. For instance, in
Chapter I C’ has τῶν τοιουτέων νοσιμάτων (sic), while
M V have τῶν παθέων τῶν τοιουτέων. Similar variations
are very common, and point to a time when the
text was copied with close attention to the sense
and with little care for verbal fidelity. One would
be tempted to postulate two editions of the work
were the variations of greater intrinsic importance.
They are, however, in no sense corrections, and it is
hard to imagine that the author would have taken
the trouble to make such trivial alterations intention-
ally. It is more probable that between the writer's
date and that of Galen there was a period when
copies of Hippocrates were made without attention
to verbal accuracy. From one of these are descended
M and V, from another is descended C’. This lack
of respect for the actual words of Hippocrates pro-
vided that the general sense is unaffected may
perhaps be connected with assimilation of the dialect
of all the Hippocratic collection to an Ionic model.
An age which did not scruple to alter words would
probably not scruple to alter their form.
It is not easy to decide whether C’ or M V repre-
sents the more ancient tradition. A few variations,
however, are distinctly in favour of C’, and I have
adopted this manuscript as my primary authority
in constructing the text.
4
 INTRODUCTION

There are, besides C’, twenty-one Paris manuscripts

containing Prognostic.
The early editions and translations, the first two
translations being into Latin from the Arabic, are
very numerous. The dates show that from 1500 to
about 1650 this work was used by doctors throughout
Europe as a practical text-book. The first English
translation was written by Peter Low (London,
1597), and was followed by that of Francis Clifton
(London, 1734), of John Moffat (London, 1788), and
of Francis Adams (London, 1849). Littré’s edition
and translation in the second volume are among his
best work, and the text of Kiihlewein is a great im-
provement on all his predecessors’. I have adopted
his principles of spelling while constructing an in-
dependent text.
1 Galen’s commentary is often added, as are also notes by
more modern editors.
2 See Littré II, 103-109.
 ITPOTNOSTIKON

I. Tov ἰητρὸν δοκεῖ μοι ἄριστον εἶναι πρόνοιαν

ἐπιτηδεύειν" προγινώσκων γὰρ καὶ προλέγων
παρὰ τοῖσι νοσέουσι Td τε παρεόντα καὶ τὰ προ-
γεγονότα καὶ τὰ μέλλοντα ἔσεσθαι, ὁκόσα τε
παραλείπουσιν οἱ ἀσθενέοντες ἐκδιηγεύμενος
πιστεύοιτο ἂν μᾶλλον γινώσκειν τὰ τῶν νοσεύν-
των πρήγματα, ὥστε τολμᾶν ἐπιτρέπειν τοὺς
ἀνθρώπους σφᾶς αὐτοὺς τῷ ἰητρῷ. τὴν δὲ1 θε-
ραπείην ἄριστα ἂν ποιέοιτο προειδὼς τὰ ἐσόμενα
10 ἐκ τῶν “παρεόντων “παθημάτων. ὑγιέας μὲν γὰρ
ποιεῖν ἅπαντας τοὺς μοσέοντας 55 ἀδύνατον" τοῦτο
γὰρ καὶ τοῦ προγινώσκειν τὰ μέλλοντα ἀποβή-
σεσθαι κρέσσον ἂν ay ἐπειδὴ δὲ οἱ ἄνθρωποι
ἀποθνήσκουσιν, οἱ μὲν πρὶν ἢ καλέσαι τὸν ἰητρὸν
ὑπὸ τῆς ἰσχύος τῆς νούσου, οἱ δὲ καὶ ἐσκαλεσά-
μενοι παραχρῆμα ἐτελεύτησαν, οἱ μὲν ἡμέρην
μίαν ζήσαντες, οἱ δὲ ὀλίγῳ πλείονα χρόν ον, πρὶν
ἢ τὸν ἰητρὸν τῇ τέχνῃ πρὸς ἕκαστον νόσημα
ἀνταγωνίσασθαι. γνῶναι ὃ οὗν χρὴ τῶν τοιούτων

1 For δὲ Wilamowitz reads τε.

2 νρσέοντας Ο΄ : ἀσθενέοντας MV.
3 γνῶναι Littré from Paris 2269: γνῶντα CO’: γνόντα MV.
 PROGNOSTIC

I. I ποὺ that it is an excellent thing for a

physician to practise forecasting. For if he discover
and declare unaided! by the side of his patients the
present, the past and the future, and fill in the gaps
in the account given by the sick, he will be the
more believed to understand the cases, so that men
will confidently entrust themselves to him for treat-
ment. Furthermore, he will carry out the treatment
best if he know beforehand from the present
symptoms what will take place later. Now to
restore every patient to health is impossible. To
do so indeed would have been better even than
forecasting the future. But as a matter of fact men
do die, some owing to the severity of the disease
before they summon the physician, others expiring
-immediately after calling him in-—living one day or
a little longer—before the physician by his art can
combat each disease. It is necessary, therefore, to
learn the natures of such diseases, how much they

1 J try by this word to represent the preposition mpo- in

the compound verbs, which means ‘‘before being told” in
reference to τὰ παρέοντα and τὰ προγεγονότα, and ““ before
the events occur” in reference to τὰ μέλλοντα ἔσεσθαι. πρόνοια
is equivalent to πρόγνωσις.
7
 ΠΡΟΓΝΩΣΤΙΚΟΝ

20 νοσημάτων 1 τὰς φύσιας, ὁὁκόσον ὑπὲρ τὴν δύναμίν

εἰσιν τῶν σωμάτων * καὶ τούτων τὴν πρόνοιαν
ἐκμανθάνειν. οὕτω γὰρ ἄν τις θαυμάζοιτο δικαίως
καὶ ἰητρὸς ἀγαθὸς ἂν εἴη: καὶ yap οὺς οἷόν τε
περιγίνεσθαι ἔτι μᾶλλον ἂν δύναιτο διαφυλάσσειν
ἐκ πλείονος χρόνου προβουλευόμενος πρὸς ἕκαστα,
καὶ τοὺς ἀποθανευμένους τε καὶ σωθησομένους
27 προγινώσκων τε καὶ προλέγων ἀναίτιος ἂν εἴη.
i. Σκέπτεσθαι δὲ χρὴ ὧδε ἐν τοῖσιν ὀξέσι
νοσήμασιν" πρῶτον μὲν τὸ πρόσωπον τοῦ νοσέον-
τος, εἰ ὅμοιόν ἐστι τοῖσι τῶν ὑγιαινόντων, μάλιστα
δέ, εἰ αὐτὸ ἑωυτῷ" οὕτω γὰρ ἂν εἴη ἄριστον, τὸ
δὲ ἐναντιώτατον τοῦ ὁμοίου δεινότατον. εἴη δ᾽
ἂν τὸ τοιόνδε: pls ὀξεῖα, ὀφθαλμοὶ κοῖλοι, κρό-
ταφοι συμπεπτωκότες, ὦτα ψυχρὰ καὶ συνεσταλ-
μένα καὶ οἱ λοβοὶ τῶν ὥτων ἀπεστραμμένοι καὶ τὸ
δέρμα τὸ περὶ τὸ πρόσωπον σκληρὸν καὶ περιτε-
10 ταμένον καὶ καρφαλέον €ἐόν" καὶ τὸ χρῶμα τοῦ σύμ:
παντος προσώπου χλωρὸν ἢ μέλαν ἐόν. ἢν μὲν"
ἐν ἀρχῇ τῆς νούσου τὸ πρόσωπον τοιοῦτον ἢ καὶ
μήπω οἷόν τε ἢ τοῖσιν ἄλλοισι σημείοισι συντεκ-
μαίρεσθαι, ἐπανερέσθαι χρή, μὴ ἠγρύπνηκεν ὁ
ἄνθρωπος ἢ τὰ τῆς κοιλίης ἐξυγρασμένα ἦνϑ
ἰσχυρῶς, ἢ λιμῶδές. τι ἔχει αὐτόν. καὶ ἢν μέν τι
τούτων ὁμολογῇ, ἧσσον νομίζειν, δεινὸν εἶναι"
κρίνεται δὲ ταῦτα ἐν ἡμέρῃ τε καὶ νυκτί, ἢν διὰ
1 τῶν τοιούτων νοσημάτων C’ (with misspelling): τῶν παθέων
τῶν τοιουτέων MV.
2 After σωμάτων all the MSS. have ἅμα δὲ καὶ εἴ τι θεῖον
ἔνεστιν ἐν τῇσι νούσοισι. It is regarded as an interpolation
by. Kiihlewein.
3 ἢν MV: εἰ C’. μὲν Οὐ; μὲν οὖν MV,
5 ἣν Kiihlewein: εἴη C’: 7 ἐν!
ὃ
 PROGNOSTIC, 1.-1.

exceed the strength of men’s bodies,! and to learn

how to forecast them. For in this way you will
justly win respect and be an able physician. For
the longer time you plan to meet each emergency
the greater your power to save those who have a
chance of recovery, while you will be blameless if
you learn and declare beforehand those who will
die and those who will get better.
II. In acute diseases the physician must conduct
his inquiries in the following way. First he must
examine the face of the patient, and see whether it
is like the faces of healthy people, and especially
whether it is like its usual self. Such likeness will
be the best sign, and the greatest unlikeness will
be the most dangerous sign. The latter will be as
follows. Nose sharp, eyes hollow, temples sunken,
ears cold and contracted with their lobes turned
outwards, the skin about the face hard and tense
and parched, the colour of the face as a whole being
yellow or black.? If at the beginning of the disease
the face be like this, and if it be not yet possible
with the other symptoms to make a complete prog-
nosis, you must go on to inquire whether the patient
has been sleepless, whether his bowels have been
very loose, and whether he suffers at all from hunger.
And if anything of the kind be confessed, you must
consider the danger to be less. The crisis comes
1 The clause omitted by Kiihlewein, ‘‘and at the same time
whether there is anything divine in the diseases,” is found
inall MSS. It is contrary to Hippocratic doctrine, and to
suppose that τὸ θεῖον means λοιμός has no Hippocratic
authority, nor would a reference to plague be in place here.
2.7.6. very dark. Similarly μέλανα οὖρα is dark urine, of
the colour of port wine, as I ought to have remarked in
Vol. I. when translating Zpidemics. So frequently.
9
 ΠΡΟΓΝΩΣΤΙΚΟΝ

ταύτας τὰς προφάσιας τὸ πρόσωπον τοιοῦτον 7°

, “ 4᾽

20 ἢν δὲ μηδὲν τούτων φῇ μηδὲ ἐν τῷ χρόνῳ τῷ

προειρημένῳ καταστῇ, εἰδέναι τοῦτο τὸ σημεῖον
θανατῶδες ἐόν. ἢν δὲ καὶ παλαιοτέρου ἐόντος
τοῦ νοσήματος ἢ τριταίου 5 τὸ πρόσωπον τοιοῦτον
ἢ, περί τε τούτων ἐπανερέσθαι, περὶ ὧν καὶ πρό-
τερον ἐκέλευσα καὶ τὰ ἄλλα σημεῖα σκέπτεσθαι,
τά τε ἐν τῷ σύμπαντι3 σώματι καὶ τὰ ἐν τοῖσι
ὀφθαλμοῖσιν. ἢν γὰρ τὴν αὐγὴν φεύγωσιν ἢ δα-
κρύωσιν ἀπροαιρέτως ἢ διαστρέφωνται ἢ ὁ ἕτερος
τοῦ ἑτέρου ἐλάσσων γίνηται ἢ τὰ λευκὰ ἐρυθρὰ
90 ἴσχωσιν ἢ πελιδνὰ ἢ φλέβια μέλανα ἐν αὐτοῖσιν 4
ἢ λῆμαι φαίνωνται περὶ τὰς ὄψιας ἢ καὶ ἐναιωρεύ-
μενοι ἢ ἐξίσχοντες ἢ ἔγκοιλοι ἰσχυρῶς γινόμενοι ὃ
: : ae, , :
ἢ τὸ χρῶμα τοῦ σύμπαντος προσώπου ἠλλοιω-
μένον, ταῦτα πάντα κακὰ νομίζειν εἶναι καὶ ὀλέ-
θρια. σκοπεῖν δὲ χρὴ καὶ τὰς ὑποφάσιας τῶν
ὀφθαλμῶν ἐν τοῖσιν ὕπνοισιν" ἢν γάρ τι ὑποφαί-
νηται συμβαλλομένων τῶν βλεφάρων τοῦ λευκοῦ,
μὴ ἐκ διαρροίης ἢ φαρμακοποσίης ἐόντι ἢ μὴ εἰς
ἱἰσμένῳ οὕτω καθεύδειν, φαῦλον τὸ σημεῖον καὶ
4( ~ θανατῶδες σφόδρα. ἢν δὲ καμπύλον γένηται ἢ
πελιδνὸν 5 βλέφαρον ἢ χεῖλος δῇ ῥὶς μετά τίνος
τῶν ἄλλων σημείων, εἰδέναι χρὴ ἐγγὺς ἐόντα τοῦ
θανάτου: θανατῶδες δὲ καὶ χείλεα ἀπολυόμενα
44 καὶ κρεμάμενα καὶ ψυχρὰ καὶ ἔκλευκα γινόμενα.
ΠῚ. Κεκλιμένον δὲ χρὴ καταλαμβάνεσθαι τὸν
1 εἰδέναι τοῦτο τὸ σημεῖον θανατῶδες ἐόν. For this M has
εἰδέναι χρὴ ἐγγὺς ἐόντα τοῦ θανάτου.
2 After τριταίου M adds ἢ τεταρταίου.
8 After σύμπαντι MV add προσώπῳ καὶ τὰ ἐν τῷ.
4 After αὐτοῖσιν MV add ἔχωσιν.
|Fe)
 PROGNOSTIC, τπι.--πιῖ.

after a day and a night if through these causes the

face has such an appearance. But should no such
confession be made, and should a recovery not take
place within this period, know that it 15. ἃ sign of
death. If the disease be of longer standing than
three days! when the face has these characteristics,
goon to make the same inquiries as I ordered in
the previous case, and also examine the other
symptoms, both of the body generally and those of
the eyes. For if they shun the light, or weep
involuntarily, or are distorted, or if one becomes
less than the other, if the whites be red or livid or
have black veins in them, should rheum appear
around the eyeballs, should they be restless or pro-
truding or very sunken, or if the complexion of the
whole face be changed—all these symptoms must
be considered bad, in fact fatal.2 You must also
examine the partial appearance of the eyes in sleep.
For if a part of the white appear when the lids are
closed, should the cause not be diarrhoea or purging,
or should the patient not be in the habit of so
sleeping, it is an unfavourable, in fact a very deadly
symptom.’ But if, along with one of the other
symptoms, eyelid, lip or nose be bent or livid, you
must know that death is close at hand. It is also
a deadly sign when the lips are loose, hanging, cold
and very white.
111. The patient ought to be found by the

1 7, ¢, if more than two complete days have elapsed.

2-Or, ‘°if not fatal.”
3 Or, ‘‘if not a very deadly symptom.”

5 After γινόμενοι M adds ἢ ai ὄψιες αὐχμῶσαι καὶ ἀλαμπεῖς.

6 After πελιδνὸν Μ adds ἢ ὠχρόν.
II
 IIPOTNQITIKON

νοσέοντα ὑπὸ τοῦ ἰητροῦ ἐπὶ τὸ πλευρὸν τὸ δεξιὸν

ἢ τὸ ἀριστερὸν καὶ τὰς χεῖρας καὶ τὸν τράχηλον
καὶ τὰ σκέλεα “ὀλίγον ἐπικεκαμμένα ἔχοντα καὶ
τὸ σύμπαν σῶμα ὑγρὸν κείμενον " οὕτω γὰρ
καὶ οἱ πλεῖστοι τῶν ὑγιαινόντων, κατακλίνονται"
ἄρισται δὲ τῶν κατακλισίων αἱ ὁμοιόταται τῇσι
τῶν ὑγιαινόντων. ὕπτιον δὲ κεῖσθαι καὶ τὰς
χεῖρας καὶ τὰ σκέλεα ἐκτεταμένα ἔχοντα ἧσσον
10 ἀγαθόν. εἰ δὲ καὶ προπετὴς γένοιτο καὶ καταρ-
ρέοι ἀπὸ τῆς κλίνης ἐπὶ τοὺς πόδας, δεινότερόν
ἐστι τοῦτο ἐκείνου. εἰ δὲ καὶ γυμνοὺς τοὺς
πόδας εὑρίσκοιτο ἔχων μὴ θερμοὺς κάρτα ἐόντας
καὶ τὰς χεῖρας ὃ καὶ τὰ σκέλεα ἀνωμάλως διερ-
ριμμένα καὶ γυμνά, κακόν: ἀλυσμὸν γὰρ ση-
μαίνει. θανατῶδες δὲ καὶ τὸ κεχηνότα καθεύδειν
αἰεὶ καὶ τὰ σκέλεα ὑπτίου κειμένου συγκεκαμμένα
εἶναι ἰσχυρῶς καὶ διαπεπλεγμένα. ἐπὶ γαστέρα
δὲ κεῖσθαι, ᾧ μὴ σύνηθές ἐστι καὶ i og hee
20 κοιμᾶσθαι. οὕτω, κακόν" 4 “παραφροσύνην γὰρ
σημαίνει ἢ ὀδύνην τινὰ τῶν περὶ τὴν γαστέρα
τόπων. ἀνακαθίζειν δὲ βούλεσθαι τὸν νοσέοντα
τῆς νούσου ἀκμαζούσης πονηρὸν μὲν ἐν πᾶσι
τοῖσιν ὀξέσι νοσήμασιν, κάκιστον δὲ ἐν τοῖσι
περιπνευμονικοῖσιν. ὀδόντας δὲ πρίειν ἐν πυρετῷ,
ὁκόσοισι μὴ ΟἸμημη τες ἐστιν ἀπὸ παίδων, μανικὸν
καὶ θανατῶδες: 5 ἢν δὲ καὶ παραφρονέων τοῦτο
ποιῇ, ὀλέθριον κάρτα ἤδη γίνεται.
After χεῖρας M adds καὶ τὸν τράχηλον.
τοῦτο ἐκείνου omitted by MY.
After χεῖρας MV add kal τὸν τράχηλον.
κακόν is omitted by MV.
ao
μ»ἡ
ὦ
ὃὦ
For yap MV have τινὰ followed by σημαίνει ἢ ὀδύνην τῶν
ἀμφὶ τὴν κοιλίην τύπων.
12
 PROGNOSTIC, πι.
physician reclining on his right or left side, with his
arms, neck and legs slightly bent, and the whole
body lying relaxed; for so also recline the majority
of men when in health, and the best postures to
recline in are most similar to those of men in health.
But to lie on the back, with the arms and the legs
stretched out, is less good. And if the patient
should actually bend forward, and sink foot-wards
away from the bed,! the posture should arouse more
fear than the last. And if the patient should be
found with his feet bare without their being very
hot, and with arms and legs flung about anyhow and
bare, it is a bad sign, for it signifies distress. It is
a deadly symptom also to sleep always with the
mouth open, and to lie on the back with the legs
very much bent and folded together. ‘To lie on the
belly, when the patient is not accustomed so to
sleep when in health, is bad, for it signifies delirium,
or pain in the region of the belly. But for the
patient to wish to sit up when the disease is at its
height is a bad sign in all acute diseases, but it is
worst in cases of pneumonia. To grind the teeth
in fevers, when this has not been a habit from
childhood, signifies madness and death ; and if the
grinding be also accompanied by delirium it is a
very deadly sign indeed.

1 This means apparently that the patient cannot lie back,

and so slips towards the foot of the bed. It perhaps corres-
ponds to our ‘‘ sinking down in the bed” ina state of collapse
or great weakness.

6 After θανατῶδες: the MSS. have, with slight variations,

ἀλλὰ χρὴ προλέγειν κίνδυνον ἐπ᾽ ἀμφοτέρων ἐσόμενον. The
sentence is deleted by Ermerins and transposed by Gomperz
to after τόπων (1. 22.),
12
 ΠΡΟΓΝΩΣΤΙΚΟΝ

ὗλκος δέ, ἤν τε προγεγονὸς τύχῃ ἔχων, ἤν τε

WBN δέ », Ν / Μ »

90 καὶ ἐν τῇ νούσῳ γίνηται, καταμανθάνειν. ἢν γὰρ

μέλλῃ ἀπολεῖσθαι ὁ ἀσθενῶν, πρὸ τοῦ θανάτου
32 ἢ πελιδνὸν καὶ ξηρὸν ἔσται ἢ ὠχρὸν καὶ σκληρόν.
IV. Περὶ δὲ χειρῶν φορῆς τάδε γινώσκω" ᾿ ἐν
πυρετοῖσιν ὀξέσιν ἢ ἐν περιπνευμονίῃσι καὶ ἐν
φρενίτισι καὶ ἐν κεφαλαλγίῃσι πρὸ τοῦ προσώπου
φερομένας καὶ θηρευούσας διὰ κενῆς καὶ κροκύδας
ἀπὸ eH (maT Lov ἀποτιλλούσας καὶ καρῴολο-
γεούσας "καὶ ἀπὸ τῶν τοίχων ἄχυρα ἀποσπώσας,
πάσας εἶναι κακὰς καὶ θανατώδεας.
V. Πνεῦμα δὲ πυκνὸν μὲν ἐὸν πόνον σημαίνει
ἢ φλεγμονὴν ἐν τοῖσιν ὑπὲρ τῶν φρενῶν χωρίοι-
σιν: μέγα δὲ ἀναπνεόμενον καὶ διὰ πολλοῦ χρόνου
παραφροσύνην σημαίνει" 3 ψυχρὸν δὲ ἐκπνεό-
μενον ἐκ τῶν “ῥινῶν καὶ τοῦ στόματος ὀλέθριον
κάρτα ἤδη γίνεται. εὔπνοιαν δὲ χρὴ νομίξειν
κάρτα μεγάλην δύναμιν ἔχειν ἐς σωτηρίην ἐν
πῶσι τοῖσιν ὀξέσι νοσήμασιν, ὁκόσα σὺν πυρετοῖς
ἐστιν καὶ ἐν τεσσαράκοντα ἡμέρῃσι κρίνεται.
VI. Oc dé ἱδρῶτες ἄριστοι μέν εἰσιν ἐν πᾶσι
τοῖσιν ὀξέσι νοσήμασιν, ὁκόσοι ἂν ἐν ἡμέρῃσι
κρισίμῃησι γίνωνται καὶ τελέως τοῦ πυρετοῦ
ἀπαλλάσσωσιν. ἀγαθοὶ δὲ καὶ ὁκόσοι διὰ παν-
τὸς τοῦ σώματος γινόμενοι ἀπέδειξαν τὸν ἄν-
θρωπον εὐπετέστερον φέροντα τὸ νόσημα. οἱ δ᾽
ἂν μὴ τούτων τι ἀπεργάξωνται," οὐ λυσιτελέες.
κάκιστοι δὲ οἱ ψυχροὶ καὶ μοῦνον περὶ τὴν
κεφαλὴν ὃ γινόμενοι καὶ τὸν αὐχένα, . οὗτοι γὰρ
10 σὺν μὲν ὀξεῖ πυρετῷ θάνατον σημαίνουσιν, σὺν
11 πρηὐτέρῳ δέ, μῆκος νούσου.
1 Before ἐν πυρετοῖσιν the MSS. have ὅσοισιν or ὅκόσοισιν.
Wilamowitz deletes.
14
 PROGNOSTIC, πι|.--νι.

If the patient had a sore before the illness, or if

a sore arises during it, pay great attention ; for if
the sick man is going to die, before death it will be
either livid and dry or pale and hard.
ΙΝ. As to the motions of the arms, I observe the
following facts. In acute fevers, pneumonia, phrenitis
and headache,! if they move before the face, hunt in
the empty air, pluck nap from the bedclothes, pick
up bits, and snatch chatf from the walls—all these
signs are bad, in fact deadly.”
V. Rapid respiration indicates pain or inflamma-
tion in the parts above the diaphragm. Deep and
slow respiration indicates delirium. Cold breath
from the nostrils and mouth is a very fatal sign
indeed. Good respiration must be considered to
have a very great influence on recovery in all the
acute diseases that are accompanied by fever and
reach a crisis in forty days.
VI. In all the acute diseases those sweats are best
that oceur on critical days and completely get rid
of the fever. Those too are good that occur all
over the body, showing that the patient is bearing
the disease better. Sweats without one of these
characteristics are not beneficial. Worst are the
cold sweats that break out only around the head
and neck ; for these with acute fever indicate death,
with a milder fever a long illness.
1 Obviously not ordinary headaches, but such as accompany
high fever.
2 Or, ‘‘if not deadly.”

2 MV omit καὶ καρφολογεούσας but insert (before καὶ

kpoxvdas) the words καὶ ἀποκαρφολογούσας.
3 σημαίνει C’: δηλοῖ MV.
4 ἀπεργάζωνται C’ (with o for w): ἐξεργάσωνται MV.
δ᾽ After κεφαλὴν MV add καὶ τὸ πρόσωπον.
T5
 ΠΡΟΓΝΩΣΤΙΚΟΝ

VII. Ὑ ποχόνδριον δὲ ἄριστον μὲν ἀνώδυνόν τε

ἐὸν καὶ μαλθακὸν καὶ ὁμαλὸν καὶ ἐπὶ δεξιὰ καὶ
ἐπ᾿ ἀριστερά" φλεγμαῖνον δὲ καὶ ὀδύνην παρέχον
ἢ ἐντεταμένον ἢ ἀνωμάλως διακείμενον τὰ δεξιὰ
πρὸς τὰ ἀριστερά, ταῦτα πάντα φυλάσσεσθαι
χρή. εἰ δὲ καὶ σφυγμὸς ἐνείη ἐν τῷ ὑποχονδρίῳ,
θόρυβον σημαίνει ἢ παραφροσύνην - ἀλλὰ τοὺς
ὀφθαλμοὺς τῶν τοιούτων ἐπικατιδεῖν χρή" ἢν
γὰρ αἱ Bytes πυκνὰ κινέωνται, μανῆναι τὸν
10 κάμνοντα | ἐλπίς.
Οἴδημα δὲ ἐν τῷ ὑποχονδρίῳ σκληρόν τε ἐὸν
καὶ ἐπώδυνον κάκιστον μέν, εἰ παρ᾽ ἅπαν εἴη τὸ
ὑποχόνδριον. εἰ δὲ εἴη ἐν τῷ ἑτέρῳ πλευρῷ,
ἀκινδυνότερόν ἐστιν ἐν τῷ ἐπ᾽ ἀριστερὰ ἐόν."
σημαίνει δὲ τὰ τοιαῦτα οἰδήματα ἐν ἀρχῇ μὲν
κίνδυνον θανάτου ὀλιγοχρόνιον" ὃ εἰ δὲ ὑπερ-
βάλλοι εἴκοσιν ἡμέρας ὅ τε πυρετὸς ἔχων. καὶ τὸ
οἴδημα μὴ καθιστάμενον, ἐς διαπύησιν τρέπεται.
γίνεται δὲ τούτοισιν ἐν τῇ πρώτῃ περιόδῳ καὶ
20 αἵματος ῥῆξις διὰ ῥινῶν καὶ κάρτα ὠφελεῖ" ἀλλ᾽
ἐπανέρεσθαι yp? ή, εἰ κεφαλὴν ἀλγέουσιν ἢ ἀμ-
βλυώσσουσιν' εἰ γὰρ εἴη τι τούτων," ἐνταῦθα
ἂν ῥέποι. μᾶλλον δὲ τοῖσι νεωτέροισι πέντε καὶ
τριήκοντα ἐτέων τοῦ αἵματος τὴν ῥῆξιν προσ-
δέχεσθαι.
δὲ μαλθακὰ τῶν οἰδημάτων καὶ ἀνώδυνα
καὶ τῷ δακτύλῳ ὑπείκοντα χρονιωτέρας τὰς
κρίσιας ποιεῖται καὶ ἧσσον ἐκείνων δεινότερά
1 For τὸν κάμνοντα MV read τοῦτον.
2 ἐόν Wilamowitz from ἐόντι of C’. Omitted by MV.
8 After ὀλιγοχρόνιον the MSS. read ἔσεσθαι, which
W lamowitz deletes.
16
 PROGNOSTIC, vu.

VII. It is best for the hypochondrium to be free

from pain, soft, and with the right and left sides
even; but should it be inflamed, painful, distended,
or should it have the right side uneven with the left
—all these signs are warnings. If there should be
throbbing as well in the hypochondrium, it indicates
a disturbance or delirium. The eyes of such patients
ought to be examined, for if the eyeballs move
rapidly you may expect the patient to go mad.
A swelling in the hypochondrium that is hard
and painful is the worst, if it extend all over the
hypochondrium; should it be on one side only it is
less dangerous on the left.1 Such swellings at the
commencement indicate that soon there will be a
danger of death, but should the fever continue for
more than twenty days without the swelling sub-
siding, it turns to suppuration. Such patients in the
first period experience epistaxis also, which is very
beneficial to them. But one should ask them
further if they have a headache or dimness of vision,
for if one of these symptoms occur the disease will
be determined in that direction. The epistaxis is
more likely to happen when the patients are younger
than thirty-five years.
Swellings that are soft and painless, yielding to
the finger, cause the crises to be later,? and are less
dangerous than those just described. But if the

1 The sentence implies that the swelling is more dangerous

on the right ; probably the first reference to appendicitis in
Greek literature.
2 Or, ‘‘to be more protracted.”

4 For εἰ. . . τούτων MV read ἣν yap τι τοιοῦτον εἴη.

17
 ΠΡΟΓΝΩΣΤΙΚΟΝ

ἐστιν" εἰ δὲ ὑπερβάλλοι ἑξήκοντα ἡμέρας ὅ τε

30 πυρετὸς ἔχων καὶ τὸ οἴδημα, μὴ καθιστάμενον,
ἔμπυον ἔσεσθαι σημαίνει" καὶ τοῦτο καὶ τὸ ἐν
τῇ ἄλλῃ κοιλίῃ κατὰ τὸ αὐτό. ὁκόσα μὲν οὖν
ἐπώδυνά τέ ἐστιν καὶ σκληρὰ καὶ μεγάλα,
σημαίνει κίνδυνον θανάτου ὀλιγοχρονίου, ὁκόσα
δὲ μαλθακά τε καὶ ἀνώδυνα καὶ τῷ δακτύλῳ
πιεζόμενα ὑπείκει, χρονιώτερα.
Τὰς δὲ ἀποστάσιας ἧσσον τὰ ἐν τῇ γαστρὶ
οἰδήματα ποιεῖται τῶν ἐν τοῖσιν ὑποχονδρίοισιν,
ἥκιστα δὲ τὰ ὑποκάτω τοῦ ὀμφαλοῦ ἐς διαπύησιν
40 τρέπεται" αἵματος δὲ ῥῆξιν μάλιστα ἐκ τῶν ἄνω
τόπων προσδέχεσθαι. ἁπάντων δὲ χρὴ τῶν
οἰδημάτων χρονιζόντων περὶ ταῦτα τὰ χωρία
ὑποσκέπτεσθαι τὰς ἐμπυήσιας. τὰ δὲ διαπυή-
ματα ὧδε χρὴ σκέπτεσθαι τὰ ἐντεῦθεν" ὁκόσα μὲν
αὐτῶν ἔξω τρέπεται, ἄριστά ἐστι σμικρά τε ἐόντα
καὶ ὡς μάλιστα ἔξω ἐκκλίνοντα καὶ ἐς ὀξὺ ἀποκο-
puvpovpeva τὰ δὲ μεγάλα τε ἐόντα καὶ πλατέα
καὶ ἥκιστα ἐς ὀξὺ ἀποκορυφούμενα κάκιστα" ὁκόσα
δὲ ἔσω ῥήγνυται, ἄριστά ἐστιν, ἃ τῷ ἔξω χωρίῳ
50 μηδὲν ἐπεκοινωνεῖ, ἀλλὰ ἔστιν προσεσταλμένα
τε καὶ ἀνώδυνα καὶ ὁμόχροον ἅπαν τὸ ἔξω χωρίον
φαίνεται. τὸ δὲ πῦον ἄριστόν ἐστιν λευκόν τε
καὶ λεῖον καὶ ὁμαλὸν καὶ ὡς ἥκιστα δυσῶδες" τὸ
54 δὲ ἐναντίον τῷ τοιούτῳ κάκιστον.
VIII. Οἱ δὲ ὕδρωπες οἱ ἐκ τῶν ὀξέων νοσημά-
των πάντες κακοί: οὔτε γὰρ τοῦ πυρὸς ἀπαλλάσ-
σουσιν ἐπώδυνοί τέ εἰσιν κώρτα καὶ θανατώδεες.
ἄρχονται δὲ οἱ πλεῖστοι ἀπὸ τῶν κενεώνων τε καὶ
τῆς ὀσφύος, οἱ δὲ καὶ ἀπὸ τοῦ ἥπατος. ὁκόσοισι
μὲν οὖν ἐκ τῶν κενεώνων αἱ ἀρχαὶ καὶ τῆς ὀσφύος
18
 PROGNOSTIC, νιι.--νπι.

fever continue longer than sixty days, and the swell

ing does not subside, it is a sign that there will be
suppuration, and a swelling in any other part of the
cavity will have the same history. Now swellings
that are painful, hard, and big, indicate a danger
of death in the near future; such as are soft and
painless, yielding to the pressure of the finger, are
of a more chronic character.
Abscessions are less frequently the result of swell-
ings in the belly than of swellings in the hypo-
chondria; least likely to turn to suppuration are
swellings below the navel, but expect hemorrhage,
most probably from the upper parts. But whenever
the swellings in these regions are protracted one
must suspect suppurations. Collections of pus there
ought to be judged of thus. Such of them as turn
outwards are most favourable when they are small,
and bend as far as possible outwards, and come to
a point; the worst are those which are large and
broad, sloping least to a point. Such as break
inwards are most favourable when they are not
communicated at all to the outside, but do not pro-
ject and are painless, while all the outside appears ot
one uniform colour. The pus is most favourable that
is white and smooth, uniform and least evil-smelling,
Pus of the opposite character is the worst.
VIII. Dropsies that result from acute diseases are
all unfavourable, for they do not get rid of the fever
and they are very painful and fatal. Most of them
begin at the flanks and loins, though some begin
also at the liver. Now whenever they begin in the
flanks and loins the feet swell, and chronic diar-

1 ἀποκορυφούμενα C’; ἀποκυρτούμενα MV,

19
 ΠΡΟΓΝΩΣΤΙΚΟΝ

γίνονται, οἵ τε πόδες οἰδέουσιν καὶ διάρροιαι

πολυχρόνιοι ἴσχουσιν οὔτε τὰς ὀδύνας λύουσαι
τὰς ἐκ τῶν κενεώνων τε καὶ τῆς ὀσφύος οὔτε τὴν
10 γαστέρα λαπάσσουσαι: ὁκόσοισι δὲ ἀπὸ τοῦ
ἥπατος γίνονται, βῆξαί τε θυμὸς αὐτοῖς ἐγγί-
νεται καὶ ἀποπτύουσιν οὐδὲν ἄξιον λόγου καὶ
οἱ πόδες οἰδέουσιν καὶ ἡ γαστὴρ οὐ διαχωρεῖ,
εἰ μὴ σκληρά τε καὶ ἐπώδυνα καὶ πρὸς ἀνάγ-
κὴν, καὶ περὶ τὴν κοιλίην γίνεται, οἰδήματα, τὰ
μὲν ἐπὶ δεξιά, τὰ δὲ ἐπ᾽ ἀριστερά, ἱστάμενά τε
17 καὶ καταπαυόμενα.
ΙΧ. Κεφαλὴ δὲ καὶ χεῖρες καὶ πόδες ψυχρὰ
ἐόντα κακὸν τῆς τε κοιλίης καὶ τῶν πλευρῶν
θερμῶν ἐόντων. ἄριστον δὲ ἅπαν τὸ σῶμα
θερμόν τε εἶναι καὶ μαλθακὸν “ὁμαλῶς.
Στρέφεσθαι δὲ δεῖ τὸν νοσέοντα ῥηϊδίως. καὶ
ἐν τοῖσι «μετεωρισμοῖσιν ἐλαφρὸν εἶναι" εἰ δὲ
βαρὺς ' ἐὼν φαίνοιτο καὶ τὸ ἄλλο σῶμα καὶ τὰς
χεῖρας καὶ τοὺς πόδας, , ἐπεκινδυνότερόν ἐστιν.
εἰ δὲ πρὸς τῷ βάρει καὶ οἱ ὄνυχες καὶ οἱ δάκτυλοι
10 πελιδνοὶ γίνονται, προσδόκιμος ὁὁ θάνατος αὐτίκα:
μελαινόμενοι δὲ παντελῶς οἱ δάκτυλοι καὶ3 οἱ
πόδες ἧσσον ὀλέθριοι τῶν πελιδνῶν" ἀλλὰ καὶ 3
τὰ ἄλλα σημεῖα σκέπτεσθαι χρή" ἢν γὰρ εὐπε-
τέως φαίνηται φέρων τὸ κακὸν ὃ ἢ καὶ ἄλλο τι
τῶν περιεστικῶν σημείων πρὸς τούτοισιν ἐπιδει-
κνύῃ, τὸ νόσημα ἐς ἀπόστασιν τραπῆναι ἐλπίς,
ὥστε τὸν μὲν ἄνθρωπον “περιγενέσθαι, τὰ δὲ
μελανθέντα τοῦ σώματος ἀποπεσεῖν.
1 βαρὺς MV: βαρύτερος C’. 2 γίνονται :γίνοιντο C’.
3. Some MSS. read ἢ for καί. καὶ must often be translated
“ee or.”

20
 PROGNOSTIC, νπι.--ἰχ.

rhoeas afflict the patient, which neither relieve the

pains in the flanks and loins nor soften the belly.
But whenever the dropsies begin in the liver, the
patient experiences a desire to cough without bring-
ing up any sputum worth speaking of, while the
feet swell and the bowels pass no excreta except
such as are hard, painful and forced,! and swellings
rise around the belly, some to the right and some
to the left, growing and subsiding.
IX. For the head, hands, and feet to be cold is
a bad sign if the belly and sides be warm; but it
is a very good sign when the whole body is evenly
warm and soft.
The patient ought to turn easily and to be light
when lifted up. But if he should prove to be
heavy in the body generally, especially in the hands
and feet, it is a rather dangerous sign. And if in
addition to the heaviness both the nails and fingers
turn livid, death may be expected forthwith ; but
when fingers or feet become quite black it is a less
fatal sign than their becoming livid. But the other
symptoms also must be attended to. For if the
patient should show himself bearing up against
the illness, or manifest, in addition to the signs
mentioned before, some other symptom indicating
recovery, the illness may be expected to turn to
an abscession, with the result that the patient loses
the blackened members but recovers.

1 Hither by purging or (more probably) through consti-

pation.

4 καὶ is omitted by C’, 5 κακὸν MV: νόσημα C’.

2Ὶ
 ΠΡΟΓΝΩΣΤΙΚΟΝ

Ὄ ρχίες δὲδὲ Kalκαὶ αἰδοῖον

αἰδοῖον ἀνεσπασμένα
a 3 σημαίνει
f
20 πόνον ἢ θάνατον."
X. Περὶ δὲ ὕπνου ὥσπερ καὶ κατὰ φύσιν ἡμῖν
σύνηθές ἐστιν, τὴν μὲν ἡμέρην ἐγρηγορέναι χρή,
τὴν δὲ νύκτα καθεύδειν: ἢν δὲ τοῦτο μεταβε-
βλημένον ὮΝ κάκιον γίνεται" ἥκιστα δὲ ἂν λυπέοι,
εἰ κοιμῷτο πρωὶ ἐς τὸ τρίτον μέρος τῆς ἡμέρης"
οἱ δὲ ἀπὸ τούτου τοῦ χρόνου ὕπνοι πονηρότεροί
εἰσιν" κάκιστον δὲ μὴ “κοιμᾶσθαι μήτε τῆς ἡμέρης
μήτε τῆς νυκτός" ἢ γὰρ ὑπὸ ὀδύνης τε καὶ πόνου
ἀγρυπνοίη ἂν ἢ παραφροσύνη ἔσται ἀπὸ τούτου
10 τοῦ σημείου.
XI, Διαχώρημα δὲ ἄριστ
ἀ ov ἐστιν μαλθακόν τε
καὶ συνεστηκὸς καὶ τὴν ὥρην, ἥνπερ καὶ ὑγιαί-
νοντι διεχώρει, πλῆθος δὲ πρὸς λόγον τῶν
ἐσιόντων' τοιαύτης γὰρ ἐούσης τῆς διεξόδου ἡ
κάτω κοιλίη ὑγιαίνοι ἄν. εἰ δὲ εἴτ) ὑγρὸν τὸ
διαχώρημα, συμφέρει μήτε τρύξειν μήτε πυκνόν
τε καὶ κατ᾽ ὀλίγον διαχωρεῖν" κοπιῶν γὰρ ὁ
ἄνθρωπος ὑπὸ τῆς συνεχέος ἐξαναστάσιος καὶ
ἀγρυπνοίη ἄν" εἰ δὲ ἀθρόον πολλάκις διαχωρέοι,
10 κίνδυνος λειποθυμῆσαι. ἀλλὰ χρὴ κατὰ τὸ
πλῆθος τῶν ἐσιόντων ὑποχωρεῖν δὶς ἢ τρὶς
τῆς ἡμέρης καὶ τῆς νυκτὸς ἅπαξ, τὸ δὲ πλεῖστον
ὑπίτω πρωΐ, ὥσπερ καὶ σύνηθες ἣν τῷ ἀνθρώπῳ.
παχύνεσθαι δὲ χρὴ τὸ διαχώρημα πρὸς τὴν
κρίσιν ἰούσης τῆς νούσου. ὑπόπυρρον δὲ ἔστω
καὶ μὴ λίην δυσῶδες" ἐπιτήδειον δὲ καὶ ἕλμινθας
στρογγύλας διεξιέναι μετὰ τοῦ διαχωρήματος
πρὸς τὴν κρίσιν ἰούσης τῆς νούσου.) δεῖ δὲ ἐν
1 σημαίνει πόνον ἢ θάνατον UC’: πόνους ἰσχυροὺς σημαίνει καὶ
κίνδυνον θανατώδεα MY.
22
 PROGNOSTIC, 1x.—x1.

Testicles or member being drawn up is a sign of

pain or death.
X. As for sleep, the patient ought to follow the
natural custom of being awake during the day and
asleep during the night. Should this be changed
it is rather a bad sign. Least harm will result if
the patient sleep from early morning for a third part
of the day. Sleep after this time is rather bad.
The worst thing is not to sleep either during the
day or during the night. For either it will be pain
and distress that cause the sleeplessness or delirium
will follow this symptom.
XI. Stools are best when soft and consistent,
passed at the time usual in health, and in quan-
tity proportional to the food taken; for when the
discharges have this character the lower belly is
healthy. If the bowels be loose, it is a favourable
sign that there should be no noise, and that the
stools should not be frequent and scanty. For if
the patient be continually getting up he will be
fatigued and suffer from lack of sleep, while if he
often pass copious stools there is a danger of faint-
ing. But he should go to stool twice or three
times during the day, according to the quantity
of food taken, and once during the night; most
copiously, however, early in the morning, as his
custom also was. The stool ought to grow thicker as
the disease nears the crisis. It should be reddish-
yellow, and not over-fetid. It is a favourable sign
when round worms pass with the discharge as the
disease nears the crisis. In every illness the bowels
2 For 7 MV read εἴη.
3 ©’ omits this and the preceding sentence, the eye of the
scribe passing from one νούσου to the other.
23
 ΠΡΟΓΝΩΣΤΙΚΟΝ

παντὶ νοσήματι λαπαρήν τε εἶναι τὴν κοιλίην

20 καὶ showin. ὑδαρὲς δὲ κάρτα ἢ λευκὸν ἢ
χλωρὸν } ἰσχυρῶς ἢ ἀφρῶδες διαχωρεῖν, πονηρὰ
ταῦτα πάντα. πονηρὸν δὲ καὶ σμικρόν τε ἐὸν
καὶ γλίσχρον καὶ λευκὸν καὶ ὑπόχλωρον καὶ
λεῖον. τούτων δὲ θανατωδέστερα ἂν εἴη τὰ
μέλανα ἢ πελιδνὰ ἢ λιπαρὰ ἢ ἰώδεα καὶ κάκο-
dua. τὰ δὲ ποικίλα χρονιώτερα μὲν τούτων,
ὀλέθρια δὲ οὐδὲν ἧσσον" ἔστιν δὲ ταῦτα Evopa-
τώδεα 5 καὶ χολώδεα καὶ πρασοειδέα καὶ μέλανα,
ποτὲ ev ὁμοῦ διεξερχόμενα, ποτὲ δὲ καὶ κατὰ
80 μέρος.
Φῦσαν δὲ ἄνευ ψόφου καὶ πραδήσιος διεξιέναι
ἄριστον: κρέσσον δὲ καὶ σὺν ψόφῳ διεξελθεῖν ἢ
αὐτοῦ ἐναπειλῆφθαι καὶ συνειλεῖσθαι: καίτοι καὶ
οὕτω διεξελθοῦσα σημαίνει πονεῖν τι τὸν ἄνθρω-
πον ἢ παραφρονεῖν, ἢν μὴ ἑκὼν οὕτω ποιῆται
ὁ ἄνθρωπος τὴν ἄφεσιν τῆς φύσης. τοὺς δὲ ἐκ
TOV ὑποχονδρίων. πόνους τε καὶ τὰ κυρτώματα,
ἢν ἡ νεαρά τε καὶ μὴ σὺν φλεγμονῇ, λύει βορβο-
ρυγμὸς ἐγγενόμενος ἐν τῷ ὑποχονδρίῳ καὶ μά-
40 λιστα μὲν διεξιὼν ὃ σὺν κόπρῳ τε καὶ οὔρῳ" εἰ
δὲ μή, καὶ αὐτὸς διαπεραιωθείς: ὠφελεῖ δὲ καὶ
42 ὑποκαταβὰς ἐς τὰ κάτω χωρία.
XII. Οὖρον δὲ ἄριστόν ἐστιν, ὅταν ἢ ὁ λευκὴ ἡ
ὑπόστασις καὶ λείη καὶ ὁμαλὴ παρὰ πάντα τὸν
χρόνον, ἔστ᾽ ἂν κριθῇ ἡ νοῦσος" σημαίνει γὰρ
ἀσφάλειαν καὶ νόσημα ὀλιγοχρόνιον ἔσεσθαι. εἰ
δὲ διαλείποι καὶ ποτὲ μὲν καθαρὸν οὐρέοι, ποτὲ
1 After χλωρὸν MV add ἢ ἐρυθρόν.
2 After ξυσματώδεα Kiihlewein reads (from Galen) τε καὶ
αἱματώδεα.
24
 PROGNOSTIC, χι.--χη.

should be soft and distended. But for stools to

be very fluid, or white, or exceedingly green,! or
frothy, are all bad signs. It 15 ἃ bad sign too when
they are seanty and viscid, white, greenish and
smooth. But more deadly than these will be stools
that are black, or livid, or oily, or verdigris-coloured2
and fetid. Varied stools indicate an illness which,
while longer than those just referred to, will be
no less dangerous; such are like scrapings, bilious,
leek-green, and black, exhibiting these character-
istics sometimes all at once and sometimes by
turns.
It is best for flatulence to pass without noise and
breaking, though it is better for it to pass even
with noise than to be intercepted and accumulated
internally ; yet even if passed thus it indicates that
the patient is suffering or delirious, unless he emits
the flatulence wittingly. But pains and swellings
in the hypochondria, if they be recent and without
inflammation, are cured by a rumbling occurring in
the hypochondrium, which is most favourable when
it passes along with stools and urine, though it is
beneficial even if it merely passes by itself. It is
also beneficial when it descends into the lower
parts.
XII. Urine is best when the sediment is white,
smooth and even for the whole period of the illness
until the crisis, for it indicates a short sickness and
a sure recovery. But should the sediment intermit,
and the urine sometimes be clear and sometimes
show the white, smooth, even deposit, the illness will
1 That is, ‘‘ yellowish green.” ? Or, ‘‘ rust-coloured.”
3 διεξιὼν M: διεξελθὼν C’. 4 C’ reads εἴη for 7.
25
 ΠΡΟΓΝΩΣΤΙΚΟΝ

δὲ ὑφίσταιτο τὸ λευκόν τε καὶ λεῖον καὶ ὁμαλόν,

χρονιωτέρη γίνεται ἡ νοῦσος καὶ ἧσσον ἀσφαλής.
εἰ δὲ εἴη τό τε οὗρον ὑπέρυθρον καὶ ἡ ὑπόστασις
ὑπέρυθρός Te Kal λείη, πολυχρονιώτερον μὲν
10 τοῦτο τοῦ προτέρου γίνεται, σωτήριον δὲ κάρτα.
κριμνώδεες δὲ ἐν τοῖσιν οὔροισιν ὑποστάσιες
πονηραί: τούτων δὲ ἔτι κακίους αἱ πεταλώδεες"
λεπταὶ δὲ καὶ λευκαὶ κάρτα φλαῦραι: τούτων δὲ
ἔτι κακίους αἱ ᾿πιτυρώδεες. νεφέλαι δὲ ἐναιωρεύ-
μεναι τοῖσιν οὔροισι. λευκαὶ μὲν ἀγαθαί, μέλαιναι
δὲ φλαῦραι. ἔστ᾽ ἂν δὲ λεπτὸν ἢ τὸ οὗρον καὶ
πυρρόν, ἄπεπτον σημαίνει τὸ νόσημα, εἶναι" εἰ δὲ
καὶ πολυχρόνιον εἴη τὸ voonpa, τὸ δὲ οὗρον
τοιοῦτον ἐόν, κίνδυνος “μὴ οὐ δυνήσεται ὁ ἄἂν-
20 θρωπος Stapxéoas; ἔστ᾽ ἂν πεπανθῇ ἡ νοῦσος.
θανατωδέστερα δὲ τῶν οὔρων τά τε δυσώδεα
καὶ ὑδατώδεα καὶ μέλανα καὶ παχέα" ἔστι δὲ
τῇσι μὲν γυναιξὶ καὶ τοῖσιν ἀνδράσι τὰ μέλανα
τῶν οὔρων κάκιστα, τοῖσι δὲ παιδίοισι τὰ ὑδα-
τώδεα. ὁκόσοι δὲ οὖρα λεπτὰ καὶ ὠμὰ οὐρέουσι
πολὺν χρόνον, ἢν καὶ τὰ ἄλλα σημεῖα ὡς περιε-
σομένοις ἡ, τούτοισιν ἀπόστασιν δεῖ προσδέ-
χεσθαι ἐς τὰ κάτω τῶν φρενῶν χωρία. καὶ τὰς
λιπαρότητας δὲ τὰς ἄνω ἐφισταμένας ἀραχνοει-
80 δέας “μέμφεσθαι: συντήξιος γὰρ onthe σκοπεῖν
δὲ τῶν οὔρων, ἐν οἷς εἰσιν αἱ νεφέλαι," ἤν τε κάτω
ἔωσιν ἤν τε ἄνω, καὶ τὰ χρώματα ὁκοῖα ἴσχουσιν
καὶ τὰς μὲν κάτω φερομένας σὺν τοῖσι χρώμασιν,
οἷα εἴρηται ἀγαθὰ εἶναι, ἐπαινεῖν, τὰς δὲ ἄνω
1 C’ omits πεταλώδεες . . . . κακίους ai, the scribe passing
from the first κακίους ai to the second, omitting the inter-
vening words.
26
 PROGNOSTIC, xu.

be longer and recovery less likely. Should the

urine be reddish and the sediment reddish and
smooth, recovery will be sure, although the illness
will be longer than in the former case. Sediments
in urine which are like coarse meal are bad, and
even worse than these are flaky sediments. Thin,
white sediments are very bad, and even worse than
these are those like bran. Clouds suspended in the
urine are good when white but bad when black.!
So long as the urine is thin and of a yellowish-red
colour, it is a sign that the disease is unconcocted;
and if the disease should also be protracted, while
the urine is of this nature, there is a danger lest
the patient will not be able to hold out until the
disease is concocted. ‘The more fatal kinds of urine
are the fetid, watery, black! and thick; for men
and women black urine is the worst, for children
watery urine. Whenever the urine is for a long
time thin and crude, should the other symptoms too
be those of recovery, an abscession is to be expected
to the parts below the diaphragm. Fatty substances
like spiders’ webs settling on the surface are alarm-
ing, as they are signs of wasting. The urine in
which the clouds are, whether these be on the
bottom or at the top, must be examined, as well
as the colours of these clouds, and those that float
at the bottom with the colours I have stated to be
good, should be welcomed, while clouds on the top,
1 [.e. like port wine. See p. 9.
2 After νεφέλαι C’ has σὺν τοῖς χρώμασιν os εἴρηται, and
omits the phrase σὺν. . . εἴρηται lower down. The text in
this part is very uncertain, the variants being numerous but
unimportant. I follow Kiihlewein, but with no confidence.
Fortunately the sense is quite clear.
27
 ΠΡΟΓΝΩΣΤΙΚΟΝ

σὺν τοῖσι χρώμασιν, οἷα εἴρηται κακὰ εἶναι,

μέμφεσθαι. μὴ ἐξαπατάτω δέ σε, ἤν τι αὐτὴ ἡ
κύστις νόσημα “ἔχουσα τῶν οὔρων τὰ τοιαῦτα
ἀποδιδῷ" οὐ γὰρ τοῦ ὅλου σώματος σημεῖον,
39 ἀλλ᾽ αὐτῆς καθ᾽ ἑωυτήν.
XIII. "ἔμετος δὲ ὠφελιμώτατος φλέγματός τε
καὶ χολῆς συμμεμειγμένων ὡς μάλιστα καὶ μὴ
παχὺς μηδὲ πολὺς κάρτα ἐμείσθω' οἱ δὲ ἀκρητέσ-
τεροι κακίους. εἰ δὲ εἴη τὸ ἐμεύμενον πρασοειδὲς
ἢ πελιδνὸν ἢ μέλαν, ὅ τι ἂν εἶ τούτων τῶν
χρωμάτων, νομίξειν χρὴ πονηρὸν εἶναι" εἰ δὲ
καὶ πάντα τὰ χρώματα ὁ αὐτὸς ἄνθρωπος ἐμέοι,
κάρτα ὀλέθριον ἤδη γίνεται" τάχιστον δὲ θάνατον
σημαίνει τὸ πελιδνὸν τῶν ἐμεσμάτων, εἰ ὄζοι δυσ-
10 ὥδες: πᾶσαι δὲ αἱ ὑπόσαπροι Kal δυσώδεες ὀδμαὶ
ll κακαὶ ἐπὶ πᾶσι τοῖσιν ἐμεομένοισι.
XIV. Πτύελον χρὴ ἐπὶ πᾶσι τοῖσιν ἀλγήμασι
τοῖσι περὶ τὸν πνεύμονά τε καὶ τὰς πλευρὰς
ταχέως τε ἀναπτύεσθαι καὶ εὐπετέως, συμμε-
μειγμένον τε φαίνεσθαι τὸ ξανθὸν ἰσχυρῶς τῷ
πτυέλῳ' εἰ γὰρ πολλῷ ὕστερον μετὰ τὴν ἀρχὴν
τῆς ὀδύνης ἀναπτύοιτο ξανθὸν ἐὸν ἢ πυρρὸν ἢ
πολλὴν βῆχα παρέχον ἢ μὴ ἰσχυρῶς συμμε-
μειγμένον, κάκιον γίνεται" τό Te γὰρ ξανθὸν
ἄκρητον. ἐὸν κινδυνῶδες, τὸ δὲ λευκὸν καὶ γλίσ-
10 χρον καὶ στρογγύλον ἀλυσιτελές" κακὸν δὲ καὶ
χλωρόν τε ἐὸν κάρτα καὶ ἀφρῶδες: εἰ δὲ εἴη οὕτως
ἄκρητον, ὥστε καὶ μέλαν φαίνεσθαι, δεινότερόν
ἐστιν τοῦτο ἐκείνων: κακὸν δὲ καὶ ἢν μηδὲν
ἀνακαθαίρηται μηδὲ προΐῃ ὁ πνεύμων, ἀλλὰ
1 ἐκείνων MV: ἐκείνου C’,
28
 PROGNOSTIC, xu.—xiv.

with the colours I have stated to be bad, should be

considered unfavourable. But be not deceived if
the urine have these bad characters because the
bladder itself is diseased; for they will not be a
symptom of the general health,t but only of the
bladder by itself.
XIII. That vomit is most useful which is most
thoroughly compounded of phlegm and _ bile, and
it must not be thick nor brought up in too great
quantity. Less compounded vomits are worse. And
if that which is brought up be of the colour of leeks,
or livid, or black,” in all cases vomit of these colours
must be considered bad. If the same patient brings
up vomit of all these colours, he is quite at death’s
door. Of the vomits, the livid indicates the earliest
death, should the odour be foul; but all odours
which are rather putrid and foul are bad in the
case of all vomits.
XIV. Sputum, in all pains of the lungs and ribs,
should be quickly and easily brought up, and the
yellow should appear thoroughly compounded with
the sputum; for if long after the beginning of the
pain yellow sputum should be coughed up, or reddish-
yellow, or causing much coughing, or not thoroughly
compounded, it is a rather bad sign. For yellow
sputum, uncompounded, is dangerous, and the white,
viscous and round bodes no good. Pale green, if pro-
nounced, and frothy sputum is also bad. If it should
be so uncompounded as to appear actually black,” this
is a more alarming sign than the others. It is bad
too if nothing be brought up, and the lungs eject
nothing, but are full, and bubble in the throat. In
1 Hippocratic prognosis is concerned only with ‘‘ general”
pathology. *5See sp: Ὁ»
“1
VOL. U D 9
 ΠΡΟΓΝΩΣΤΙΚΟΝ

πλήρης ἐὼν fen ἐν τῇ φάρυγγι. κορύξας δὲ καὶ

πταρμοὺς ἐπὶ πᾶσι τοῖσι περὶ τὸν πνεύμονα
νοσήμασιν κακὸν καὶ προγεγονέναι καὶ ἐπιγενέ-
σθαι: ἀλλ᾽ ἐν τοῖσιν ἄλλοισι τοῖσι θανατώδεσι
νοσήμασιν οἱ πταρμοὶ λυσιτελέες. αἵματι δὲ
20 συμμεμειγμένον μὴ πολλῷ πτύελον ξανθὸν ἐν
τοῖσι περιπνευμονικοῖσιν ἐν ἀρχῇ μὲν τῆς νούσου
ἀναπτυόμενον περιεστικὸν κάρτα" “ἑβδομαίῳ δὲ
ἐόντι ἢ παλαιοτέρῳ ἧσσον «ἀσφαλές. πάντα δὲ
τὰ πτύελα πονηρά ἐστιν, ὁκόσα ἂν τὴν ὀδύνην
μὴ παύῃ: κάκιστα δὲ τὰ μέλανα, ὡς διαγέγρα-
mae" παύοντα δὲ τὴν ὀδύνην πάντα ἀμείνω"
27 πτυόμενα.
XV. Ὁκόσα δὲ τῶν ἀλγημάτων ἐκ τούτων τῶν
χωρίων μὴ παύεται μήτε πρὸς τὰς τῶν πτυέλων
καθάρσιας μήτε πρὸς τὴν τῆς κοιλίης ἐκκόπρωσιν
μήτε πρὸς τὰς φλεβοτομίας τε καὶ φαρμακείας καὶ
διαίτας, εἰδέναι δεῖ ἐκπυήσοντα. τῶν δὲ ἐκπυη-
μάτων ὁκόσα μὲν ἔτι χολώδεος ἐόντος τοῦ
πτυέλου ἐκπυίσκεται, ὀλέθρια κάρτα, εἴτε ἐν
μέρει τὸ χολῶδες τῷ πύῳ ἀναπτύοιτο εἴτε ὁμοῦ.
μάλιστα δέ, ἢνἢ ἄρξηται χωρεῖν τὸ ἐκπύημα ἀπὸ
10 τούτου τοῦ πτυέλου, ἑβδομαίου ἐόντος τοῦ
νοσήματος, ἐλπὶς τὸν ἀλγέοντα ὃ ἀποθανεῖσθαι
τεσσαρεσκαιδεκαταῖον, ἢν ἢ μή τι αὐτῷ ἐπιγένηται
ἀγαθόν. ἔστιν δὲ τὰ μὲν ἀγαθὰ τάδε: εὐπετέως
φέρειν τὸ νόσημα, εὔπνοον εἶναι, τῆς ὀδύνης
ἀπηλλάχθαι, τὸ πτύελον ῥηϊδίως ἀναβήσσειν, τὸ
σῶμα πᾶν ὁμαλῶς θερμόν τε εἶναι καὶ μαλθακὸν
καὶ δίψαν μὴ ἔχειν, οὖρα δὲ καὶ διαχωρήματα
καὶ ὕπνους καὶ ἱδρῶτας, ὦὡς διαγέγραπται ἕκαστα 4
ἀγαθὰ ἐόντα, ταῦτα ἐπιγενέσθαι" οὕτω μὲν γὰρ
30
 PROGNOSTIC, χιν.--χν.

all lung diseases it is bad for catarrhs and sneezing

either to precede or to follow, but all other dangerous
diseases are benefited by sneezing. For a little
blood mixed with yellow sputum to be brought up
in cases of pneumonia at the beginning of the
disease is a very favourable sign of recovery, but less
favourable on the seventh day or later, All sputum
is bad if it does not remove the pain, but the worst,
as I have said, is the black, while in all cases the
removal of the pain by expectoration is a better
sign.
XV. Such pains in these parts as do not give way
before either purging of sputum, or evacuation of
the bowels, or venesection, purges and regimen,
must be regarded as about to turn to empyema.
Such empyemas as form while the sputum is still
bilious are very fatal, whether the bile and pus be
brought up by turns or together. Especially should
the empyema begin from sputum of this character
when the disease has reached the seventh day, the
patient may be expected to die on the fourteenth
day unless some good symptom happen to him. The
good symptoms are these: to bear up easily against
the disease; to have good respiration; to be free
from the pain; to cough up the sputum readily ; the
whole body to be evenly warm and soft; to have
no thirst; urine, stools, sleep and sweat to get the
characters that have been severally described as good.

1 Ermerins transposes the whole passage κορύζας δὲ. . « »

λυσιτελέες to the end of the chapter.
2 After ἀμείνω Kiihlewein adds τὰ (perhaps rightly).
3 ἀλγέοντα O’: τὰ τοιαῦτα πτύοντα MV and other MSS.
4 After ἕκαστα the MSS. have εἰδέναι. Deleted by Ermerins
and Reinhold,
31
 ΠΡΟΓΝΩΣΤΙΚΟΝ

20 τούτων πάντων τῶν σημείων ἐπιγενομένων οὐκ

ἂν ἀποθάνοι ὁ ἄνθρωπος" ἢν δὲ τὰ μὲν τούτων
ἐπιγένηται, τὰ δὲ μή, πλείω χρόνον ζήσας ἡ
τεσσαρεσκαίδεκα ἡμέρας ἀπόλοιτ᾽ ἄν. κακὰ δὲ
τἀναντία τούτων" δυσπετέως φέρειν τὴν νοῦσον,
πνεῦμα μέγα καὶ πυκνὸν εἶναι, τὴν ὀδύνην μὴ πε-
παῦσθαι, τὸ πτύελον μόλις ἀναβήσσειν, διψῆν
κάρτα, τὸ σῶμα ὑπὸ τοῦ πυρὸς ἀνωμάλως ἔχεσθαι
καὶ τὴν μὲν γαστέρα ' καὶ τὰς πλευρὰς θερμὰς
εἶναι ἰσχυρῶς, τὸ δὲ μέτωπον καὶ τὰς χεῖρας καὶ
80 τοὺς πόδας “ψυχρά, οὖρα δὲ καὶ διαχωρήματα καὶ
ὕπνους καὶ ἱδρῶτας, ὡς διαγέγραπται ἕκαστα
κακὰ ἐόντα, τούτων εἴ τι ἐπιγίνοιτο τῷ πτυέλῳ
τούτῳ, ἀπόλοιτ᾽ ἂν ὁ ἄνθρωπος, πρὶν ἢ ἐς τὰς
τεσσαρεσκαίδεκα ἡμέρας ἀφικέσθαι, ἢ ἐναταῖος
ἢ ἑνδεκαταῖος. οὕτως οὖν συμβάλλεσθαι χρή,
ὡς τοῦ πτυέλου τούτου θανατώδεος ἐόντος μάλα
καὶ οὐ περιάγοντος ἐς τὰς τεσσαρεσκαίδεκα
ἡμέρας ἀφικνεῖσθαι. τὰ δὲ ἐπιγινόμενα ἀγαθά
τε καὶ κακὰ συλλογιξόμενον ἐκ τούτων χρὴ τὰς
40 προρρήσιας ποιεῖσθαι: οὕτω γὰρ ἂν μάλιστα ἀλη-
θεύοις. αἱ δὲ ἄλλαι ἐκπυήσιες αἱ πλεῖσται
ῥήγνυνται, αἱ μὲν εἰκοσταῖαι, ai δὲ τριηκοσταῖαι,
αἱ δὲ τεσσαρακονθήμεροι, αἱ δὲ πρὸς τὰς ἑξήκοντα
44 ἡμέρας ἀφικνέονται.
XVI. ᾿Ιπισκέπτεσθαι δὲ χρὴ τὴν ἀρχὴν τοῦ
ἐμπυήματος " λογιζόμενον ἀπὸ τῆς ἡμέρης, ἧ τὰ
πρῶτα ὁ ἄνθρωπος ἐπύρεξεν ἢ ἧ ποτε αὐτὸν
ῥῖγος ἔλαβεν καὶ ἥ φαίη 5 ἀντὶ τῆς ὀδύνης
αὐτῷ βάρος ἀρ εν θαν ἐν τῷ τόπῳ, ᾧ ἤλγει'
1 γαστέρα C’: κοιλίην MY.
32
 PROGNOSTIC, χν.-- νι.

If all these symptoms supervene, the patient will not

die; if some, but not all, supervene, the patient will
die after living for longer than fourteen days. Bad
symptoms are the opposite of those I have just
given: to bear up against the disease with difficulty;
respiration to be deep and rapid; the pain not to
have ceased ; to cough up the sputum with difficulty ;
to be very thirsty ; the body to be unevenly affected
by the fever, the belly and the sides being exceed-
ingly warm, and the forehead, hands and feet cold;
urine, stools, sleep and sweat to have the characters
already described severally as bad—should sputum
of the kind mentioned above be followed by any of
these symptoms the patient will die before com-
pleting the fourteen days, on the ninth or eleventh
day. So that must be the conclusion drawn, as this
sputum is very deadly, and does not allow the patient
to survive fourteen days. You must take into account
both the good signs and the bad that occur and
from them make your predictions; for in this way
you will prophesy aright. Most other empyemas
break, some on the twentieth day, some on the
thirtieth, some on the fortieth, while others last
sixty days.
XVI. Consider that the beginning of the empyema
dates from the day on which the patient was first
attacked by fever or by rigor, or on which he said
that a heaviness took the place of the pain in that

2 After ἐμπυήματος the MSS. have ἔσεσθαι. It is deleted

oy Wilamowitz. Perhaps γενέσθαι should be read.
3 Possibly ἂν has here fallen out before ἀντί. In the
Hippocratic collection, however, the optative is not seldom
found with the sense of optative with ἄν. ἡ is an emenda-
tion of Wilamowitz; C’ has ἐὰν and MV have ei.

33
 ΠΡΟΓΝΩΣΤΙΚΟΝ

ταῦτα γὰρ ἐν ἀρχῇσι γίνεται τῶν ἐμπυημάτων.

ἐξ οὖν τούτου τοῦ χρόνου * χρὴ προσδέχεσθαι
τοῦ πύου ἔσεσθαι τὰς ῥήξιας ἐς τοὺς χρόνους
τοὺς προειρημένους. εἰ δὲ εἴη τὸ ἐμπύημα ἐπὶ
10 θάτερα “μοῦνον, στρέφειν τε καὶ καταμανθάνειν
χρὴ ἐπὶ τούτοισι, μή τι ἔχει “ἄλγημα ἐν τῷ
πλευρῷ' καὶ ἤν τι θερμότερον ἢ τὸ ἕτερον τοῦ
ἑτέρου, κατακλινομένου ἐπὶ τὸ ὑγιαῖνον πλευρὸν
ἐρωτᾶν, εἴ τι δοκεῖ βάρος αὐτῷ ἐκκρέμασθαι ἐκ
τοῦ ἄνωθεν. εἰ γὰρ εἴη τοῦτο, ἐκ τοῦ ἐπὶ θάτερόν
ἐστι τὸ ἐμπύημα, ἐφ᾽. ὁκοτέρῳ ἂν πλευρῷ τὸ
17 βάρος ἐγγίνηται.3
XV II. Τοὺς δὲ σύμπαντας ἐμπύους γινώσκειν
χρὴ τοῖσδε τοῖς σημείοισι" πρῶτον μὲν ὁ “πυρετὸς
οὐκ ἀφίησιν, ἀλλὰ τὴν μὲν ἡμέρην λεπτὸς ἰἴσχει,
ἐς νύκτα δὲ πλείων, καὶ ἱδρῶτες πολλοὶ γίνονται,
βῆξαί τε θυμὸς αὐτοῖσιν ἐγγίνεται καὶ ἀποπτύου-
σιν οὐδὲν ἄξιον λόγου, καὶ οἱ μὲν ὀφθαλμοὶ
ἔγκοιλοι γίνονται, αἱ δὲ γνάθοι ἐρυθήματα
ἴσχουσιν, καὶ οἱ ὄνυχες τῶν χειρῶν γρυποῦνται
καὶ οἱ δάκτυλοι θερμαίνονται καὶ μάλιστα τὰ
10 ἄκρα, καὶ ἐν τοῖσι ποσὶν οἰδήματα γίνεται ὃ καὶ
φλύκταιναι γίνονται ἀνὰ τὸ σῶμα καὶ σιτίων οὐκ
ἐπιθυμέουσιν.
Ὁκόσα μὲν οὖν “ἐγχρονίξει τῶν ἐμπυημάτων,
ἴσχει τὰ σημεῖα ταῦτα καὶ πιστεύειν αὐτοῖσι χρὴ
κάρτα: ὁκόσα δὲ ὀλιγοχρόνιά ἐστι τούτοισιν
1 MV have τουτέων τῶν χρόνων.
2 1 have followed C’ here, but I feel sure that the text
must remain uncertain, since it is probably mutilated, with
gaps from εἰ δὲ εἴη to the end of the chapter.
8 After γίνεται C’ has ἱστάμενα καὶ καταπαυόμενα.

34
 PROGNOSTIC, xvi.—xvu.

part in which he had been aching. These symptoms

occur at the beginning of empyema. Expect then
that the gathering will break after the intervals
mentioned above from the date of the beginning.
Should the empyema be one-sided only, turn the
patient in this case, and inquire whether he has a
pain in the side. And if one side be somewhat hotter
than the other, ask the patient, while he is lying on
the sound side, if he feels a weight hanging from
the upper part. Should this be so, the empyema is
one-sided, on whichever side the weight occurs.1
XVII. All sufferers from empyema may be dis-
tinguished by the following symptoms. In the
first place the fever never stops, being slight during
the day but more severe at night; copious sweats
occur; the patient has a desire to cough, without
bringing up any sputum worth speaking of; the
eyes become sunken; the cheeks are flushed; the
finger-nails are bent and the fingers grow hot,
especially at the tips; the feet swell up; blisters
rise about the body, and the appetite fails.
Prolonged empyema has these symptoms, which
may be implicitly relied on; when recent it is indi-
cated by the same signs, should there appear those

1 I have done my best to make sense out of this very

obscure passage. Why should the physician make these
experiments, if he know sthat the empyema is on one side,
and knows also which is ‘‘the sound side”? Was it to
confirm his suspicions? Was it to persuade the patient that
he had empyema, and so get his consent to an operation,
should one prove necessary? I have long suspected that
the text is very mutilated, and that several sentences have
dropped out. If the text could be restored, we should
probably see that the writer considered not one case only,
but two or three.
35
 ΠΡΟΓΝΩΣΤΙΚΟΝ

ἐπισημαίνεται, τοιούτων ἤν τι ἐπιφαίνηται, οἷα

καὶ τοῖσιν ἐξ ἀρχῆς γινομένοισιν, ἅμα δὲ καὶ ἤν
τι δυσπνούστερος ἢ ὁ ἄνθρωπος. τὰ δὲ ταχύ-
τερόν τε καὶ βραδύτερον ῥηγνύμενα, γινώσκειν
20 χρὴ τοῖσδε τοῖς σημείοισι" ἢν μὲν ὁ πόνος ἐν
ἀρχῆσι γίνηται καὶ ἡ δύσπνοια καὶ ἡ βὴξ καὶ ὁ
πτυελισμὸς διατελῇ - ἔχων, €ες τὰς εἴκοσι ἡμέρας
προσδέχεσθαι τὴν ῥῆξιν ἢ καὶ ἔτι πρόσθεν" ἢν
δὲ ἡσυχέστερος ὁ πόνος ἢ καὶ τὰ ἄλλα πάντα
κατὰ λόγον, τούτοισι προσδέχεσθαι τὴν ῥῆξιν
ὕστερον" προγενέσθαι δὲ ἀνάγκη καὶ πόνον καὶ
δύσπνοιαν καὶ πτυελισμὸν πρὸ τῆς τοῦ πύου
ῥήξιος.
ΠΕεριγίνοι ται δὲ τούτων μάλιστα οὺς ἂν ἀφῇ ὁ
30 TUPETOS αὐθημερὸν μετὰ τὴν ῥῆξιν καὶ σιτίων
ταχέως ἐπιθυμέωσιν καὶ δίψης ἀπηλλαγμένοι
ἔωσιν καὶ ἡ γαστὴρ σμικρά τε καὶ συνεστηκότα
διαχωρῇ καὶ τὸ πῦον λευκόν τε καὶ λεῖον καὶ
ὁμόχροον ἐκχωρῇ καὶ φλέγματος ἀπηλλαγμένον
καὶ ἄνευ πόνου τε καὶ Bnxes ἀνακαθαίρηται."
ey μὲν οὕτω. καὶ τάχιστα ἀπαλλάσσουσιν"
δὲ μή, οἷσιν ἂν , ἐγγυτάτω τούτων γίνηται.
Be ΣΙΝ δὲ οὺς ἂν ὁ πυρετὸς αὐθημερὸν μὴ
ἀφῇ, ἀλλὰ δοκέων ἀφιέναι αὖθις φαίνηται ἀνα-
40 θερμαινόμενος, καὶδίψαν μὲν ἔχωσι, σιτίων δὲ μὴ
ἐπιθυμέωσιν καὶ ἡ κοιλίη ὑγρὴ ἢ καὶ τὸ πῦον
χλωρὸν. καὶ πελιδνὸν "ἢ
ἢ φλεγματῶδες καὶ ἀφρῶδες"
οἷσι ταῦτα πάντα γίνεται, ἀπόλλυνται" ὁκόσοισι
δὲ τούτων τὰ μὲν γίνεται, τὰ δὲ "μή, οἱ μὲν αὐτῶν
ἀπόλλυνται, οἱ δὲ ἐν πολλῷ χρόνῳ περιγίνονται.
ἀλλ᾽ ἐκ πάντων τῶν τεκμηρίων τῶν ἐόντων ἐν τού-
47 τοισι τεκμαίρεσθαι 3 καὶ τοῖσιν ἄλλοισιν ἅπασιν.
46
 PROGNOSTIC, xvu.

symptoms which occur at the beginning, if at the

same time there be some difficulty of a eee
Whether the gathering will break earlier τ later
may be determined by the following signs. wf the
pain take place at the ‘beginningδ; and if the difficulty
of breathing, the coughing and the expectoration
be continued, Ἰ expect the breaking by the twentieth
day or even Ἐς If, however, che pain be milder,
and all the signs be ‘proportionately mild, expect
the breaking later: Before the gathering breaks
there must occur pain, difficulty oF breathing and
expectoration.
Those chiefly recover who lose the fever on the
same day after the gathering breaks, quickly recover
their appetite, and are rid of thirst; when the
bowels pass small, solid motions, and the pus evacu-
ated is white, smooth, uniform in colour, rid of
phlegm and brought up without pain and coughing.
These make the best and quickest recovery; the
nearer the approximation to their symptoms the
better. Those die who are not left on the same
day by the fever, which seems to leave them and
then appears again with renewal of heat; who are
thirsty but have no appetite; whose bowels are
loose, and who evacuate pus that is yellow and livid
or full of phlegm and froth. Those who show all
these symptoms die; those who show some only
either die or recover after a long illness. In these
cases, as in all others, it is from the sum-total of the
symptoms that an appreciation of the illness should
be made.
1 Or, reading διατείνῃ, ‘‘severe.”
1 διατελῇ ἔχων C’ (with the spelling διατελέει): διατείνῃ MV.
2 ἀνακαθαίρηται omitted by MY.
3 τεκμαίρεσθαι OC’: σημαίνεσθαι MV.
327
 ΠΡΟΓΝΩΣΤΙΚΟΝ

XVIIT. Ὁκόσοισι δὲ ἀποστάσιες yenovTal ἐκ

τῶν περιπνευμονικῶν. νοσημάτων παρὰ τὰ ὦτα
καὶ ἐκπυέουσιν ἐς τὰ κάτω χωρία καὶ συριγ-
γοῦνται, οὗτοι δὲ περιγίνονται. ὑποσκεέπτεσθαι
δὲ χρὴ τὰ τοιαῦτα ade: ἢν ὅ τε πυρετὸς ἔχη καὶ
ἡ ὀδύνη μὴ πεπαυμένη ἢ καὶ τὸ πτύελον μὴ
ἐκχωρῇ κατὰ λόγον, μηδὲ χολώδεες αἱ ᾿διαχωρή-
σιες τῆς κοιλίης ἔωσι μηδὲ εὔλυτοι καὶ εὔκρητοι
γίνωνται, μηδὲ τὸ οὖρον “παχύ τε κάρτα καὶ
10 πολλὴν ὑπόστασιν ἔχον, ὑπηρετῆται δὲ περιε-
στικῶς ὑπὸ τῶν λοιπῶν πάντων τῶν περιεστικῶν
σημείων, τούτοισι χρὴ τὰς τοιαύτας ἀποστάσιας
ἐλπίζειν ἔσεσθαι. γίνονται δὲ αἱ μὲν ἐς τὰ κάτω
χωρία, οἷσιν ἄν τι περὶ τὸ ὑποχόνδριον. τοῦ
φλέγματος ἐγγίνηται, αἱ δὲ ἄνω, οἷσιν ἂν τὸ μὲν
ὑποχόνδριον λαπαρόν τε καὶ ἀνώδυνον διατελῇ
ἐόν, δύσπνοος δέ τινα χρόνον γενόμενος παύσηται
ἤπερ φανερῆς προφάσιος ἄλλης.
ἱ δὲ ἀποστάσιες αἱ ἐς τὰ σκέλεα ἐν τῇσι
20 eats τῇσιν ἰσχυρῇσι καὶ i ἐπικινδύνοισι
λυσιτελέες μὲν πᾶσαι, ἄρισται δὲ αἱ τοῦ πτυέλου
ἐν μεταβολῇ ἐόντος ἤδη γινόμεναι" εἰ γὰρ τὸ
οἴδημα καὶ ἡ ὀδύνη γίνοιτο, τοῦ πτυέλου ἀντὶ τοῦ
ξανθοῦ πυώδεος γινομένου καὶ ἐκχωρέοντος ἔξω,
οὕτως ἂν ἀσφαλέστατα ὅ6 Te ἄνθρωπος περιγίνοιτο,
καὶ ἡ ἀπόστασις τάχιστα ἀνώδυνος ἂν παύ-
σαιτο" εἰ δὲ τὸ πτύελον μὴ ἐκχωρέοι καλῶς, μηδὲ
τὸ οὖρον ὑπόστασιν ἀγαθὴν ἔχον φαίνοιτο,
κίνδυνος γενέσθαι χωλὸν τὸ ἄρθρον ἢ πολλὰ
30 πρήγματα παρασχεῖν. εἰ δὲ ἀφανίξοιντο, αἱ
ἀποστάσιες τοῦ πτυέλου μὴ ἐκχωρέοντος τοῦ τε
πυρετοῦ ἔχοντος, δεινόν" κίνδυνος γὰρ μὴ παρα-
38
 PROGNOSTIC, xvi.

XVIII. Whenever from pneumonia an abscession

takes place to the ears, while gatherings occur in the
lower parts and fistula forms, the patient recovers.
Judge of such cases in the following way. Expect
abscessions of this kind when the fever holds, if the
pain have not ceased and the expectoration be not
normal, if the stools be not bilious, nor become loose
and concocted, if the urine have not a very thick,
copious deposit, but be assisted favourably by all the
other favourable symptoms. The abscessions occur,
some to the lower parts, whenever some of the
phlegm appears in the region of the hypochondrium,
others to the upper parts, whenever the hypo-
chondrium continues to be soft and painless, and
the patient suffers from a temporary shortness of
breath which ceases without any manifest cause.
Abscessions to the legs in severe and critical
pneumonia are all beneficial, but the best are those
that occur when the sputum is already changing.
For if the swelling and the pain take place at the
same time as the sputum is turning from yellow to
purulent and is being evacuated, the patient is quite
certain to recover, and the abscession will very
quickly come to an end without pain. Should,
however, the sputum be not well evacuated, and
the urine do not show a good deposit, there is a
danger that the limb will be lamed or else cause
much trouble. Should, however, the abscessions
disappear without the evacuation of sputum and
while the fever lasts, the prognosis is bad, as there
is a danger lest the patient become delirious and
die. When empyema occurs as the result of pneu-
 ΠΡΟΓΝΩΣΤΙΚΟΝ

φρονήσῃ καὶ ἀποθάνῃ ὁ ἄνθρωπος. τῶν δὲ

ἐμπύων τῶν ἐκ τῶν περιπνευμονικῶν οἱ γεραίτεροι
μᾶλλον ἀπόλλυνται: ἐκ δὲ τῶν ἄλλων ἐμπυημά-
36 των οἱ νεώτεροι μᾶλλον ἀποθνῇσκουσιν."
ΧΙΧ. Αἱ δὲ σὺν πυρετῷ ὀδύναι γινόμεναι περὶ
τὴν ὀσφύν τε καὶ τὰ κάτω χωρία, ἢν τῶν φρενῶν
ἅπτωνται, ἐκλείπουσαι τὰ κάτω χωρία, ὀλέθριαι
κάρτα. προσέχειν οὖν δεῖ τὸν νόον καὶ τοῖσιν
ἄλλοισι σημείοισιν, ὡς ἤν TL καὶ τῶν ἄλλων
σημείων pes ἐπιφαίνηται, ἀνέλπιστος 8
ἄνθρωπος" ε δὲ ἀναίσσοντος τοῦ νοσήματος "
πρὸς τὰς φρένας τὰ ἄλλα σημεῖα μὴ πονηρὰ
ἐπιγίνοιτο, ἔμπυον ἔσεσθαι πολλαὶ ἐλπίδες
10 τοῦτον.
Κύστιες δὲ σκληραί τε καὶ ἐπώδυνοι δειναὶ μὲν
πᾶσαι" ὀλεθριώταται δὲ ὁκόσαι σὺν πυρετῷ
συνεχεῖ γίνονται" καὶ “γὰρ οἱ ἀπ᾽ αὐτέων τῶν
κυστίων πόνοι ἱκανοὶ ἀποκτεῖναι, καὶ αἱ κοιλίαι
οὐ διαχωρέουσιν ἐἐπὶ τῶν τοιούτων, εἰ μὴ σκληρά
τε καὶ πρὸς ἀνάγκην. λύει δὲ οὗρον πυῶδες
οὐρηθέν, λευκὴν καὶ λείην ἔχον ὑπόστασιν" ἣν δὲ
μήτε τὸ ovpov μηδὲν ἐνδῷ “μήτε ἦ κύστις μαλ-
θαχθῇ ὅ τε πυρετὸς συνεχὴς 7, ἐν τῇσι πρώτῃσι
20 περιόδοισι τοῦ νοσήματος ἐλπὶς τὸν ἀλγέοντα
ἀποθανεῖσθαι: ὁ δὲ τρόπος οὗτος μάλιστα τῶν
παιδίων ἅπτεται τῶν ἀπὸ ἑπτὰ ἐτέων, ἔστ᾽ ἂν
23 πεντεκαιδεκαετέες γένωνται.
1 After ἀποθνήσκουσιν many of the MSS. have (with
slight variations) ὁκόσοι δὲ τῶν ἐμπύων καίονται ἢ τέμνονται,
οἷσιν ἂν καθαρὸν μὲν τὸ πῦον ἢ καὶ λευκὸν καὶ μὴ δυσῶδες,
σῴζονται: οἷσι δὲ ὕφαιμόν τε καὶ βορβορῶδες ἀπόλλυνται.
Neither the scholiast nor Galen comments upon the words,
40
 PROGNOSTIC, χνιπ.--ΧΙΧ,

monia, older patients are the more likely to die;

with other kinds of empyema younger people more
easily succumb.
XIX. Pains occurring with fever in the region of
the loins and lower parts, if they leave the lower
parts and attack the diaphragm, are very mortal. So
pay attention to the other symptoms also, since, if
another bad symptom supervene, the case is hopeless ;
but if, when the disorder jumps to! the diaphragm,
the other symptoms that supervene are not bad,
confidently expect that empyema will occur in this
case.
Hardness and pain in the bladder are always
serious, and whenever attended with continuous
fever, very fatal. In fact, the pains from the bladder
alone are enough to cause death, and in such cases
the bowels are not moved, except with hard and
forced? stools. The disease is resolved by the
passing of purulent urine, with a white, smooth
sediment. If, however, neither the urine becomes
favourable nor the bladder be softened, while the
fever is continuous, expect the patient to die in
the first periods of the illness. This form attacks
especially children between the ages of seven and
fifteen years.
1 ὡς πρὸς Tas φρένας would suggest that the determination
of the pain to the diaphragm was only apparent—which is
contrary to the first sentence of the chapter.
2 Kither through constipation, or by the use of purgatives.

and they are omitted in the Paris MS. 2269. They are
deleted by Ermerins, Reinhold and Kiihlewein. See also
Littré’s long note on the passage.
2 After νοσήματος the MSS. have ὡς, which I delete as a
repetition of the last syllable of νοσήματος.
41
 ΠΡΟΓΝΩΣΤΙΚΟΝ

ΧΧ. Οἱ δὲ πυρετοὶ κρίνονται ἐν τῇσιν αὐτῇσιν

ἡμέρῃσι τὸν ἀριθμόν, ἐξ ὧν τε περιγίνονται οἱ
ἄνθρωποι καὶ ἘΣ ὧν ἀπόλλυνται. οἵ τε γὰρ
εὐηθέστατοι τῶν πυρετῶν καὶ ἐπὶ σημείων
ἀσφαλεστάτων βεβῶτες τεταρταῖοι παύονται ἢ
πρόσθεν. οἱ δὲ κακοηθέστατοι τῶν πυρετῶν '
καὶ ἐπὶ σημείων δεινοτάτων γινόμενοι τεταρταῖοι
κτείνουσιν ἢ πρόσθεν. ἡ μὲν οὖν πρώτη ἔφοδος
αὐτῶν οὕτω τελευτᾷ" ἡ δὲ δευτέρη ἐἐς τὴν ἑβδόμην
10 περιάγει, ἡ δὲ τρίτη ἐς τὴν ἑνδεκάτην, ἡ δὲ
τετάρτη ἐς τὴν τεσσαρεσκαιδεκάτην, ἡ ἡ δὲ πέμπτη
ἐς τὴν ἑπτακαιδεκάτην, ἡ δὲ ἕκτη ἐς τὴν εἰκοσ-
τήν. αὗται μὲν ἐπὶ τῶν ὀξυτάτων νοσημάτων
διὰ τεσσάρων ἐς τὰς εἴκοσιν ἐκ προσθέσιος τελευ-
τῶσιν. οὐ δύναται δὲ ὅλῃσιν ἡμέρῃσιν ἀριθ-
μεῖσθαι οὐδὲν τούτων ἀτρεκέως" οὐδὲ γὰρ ὁ
ἐνιαυτός τε καὶ οἱ μῆνες ὅλῃσιν ἡμέρῃσιν
πεφύκασιν ἀριθμεῖσθαι.
Μετὰ δὲ ταῦτα ἐν τῷ αὐτῷ τρόπῳ κατὰ "τὴν
20 αὐτὴν πρόσθεσιν ἡ
n μὲν πρώτη 'περίοδος τεσσάρων
καὶ τριήκοντα ἡμερέων, ἡ δὲ δευτέρη τεσσαρά-
κοντα ἡμερέων, ἡ δὲ τρίτη ἑξήκοντα ἡμερέων.
τούτων δὲ ἐν ἀρχῇσίν ἐστι χαλεπώτατα προγινώ-
σκειν Ta μέλλοντα ἐν πλείονι χρόνῳ κρίνεσθαι"
ὁμοιόταται γὰρ αἱ ἀρχαὶ αὐτῶν εἰσιν" ἀλλὰ χρὴ
ἀπὸ τῆς πρώτης ἡμέρης ἐνθυμεῖσθαι καὶ καθ᾽
ἑκάστην τετράδα προστιθεμένην σκέπτεσθαι καὶ
οὐ λήσει, ὅπῃ τρέψεται. γίνεται δὲ καὶ τῶν
τεταρταίων ἡ κατάστασις ἐκ τούτου τοῦ κόσμου.
80 τὰ δὲ ἐν ἐλαχίστῳ χρόνῳ μέλλοντα κρίνεσθαι

1 τῶν πυρετῶν, OC’.

42
 PROGNOSTIC, xx.

XX. Fevers come to a crisis on the same days,

both those from which patients recover and those
from which they die. The mildest fevers, with the
most favourable symptoms, cease on the fourth day
or earlier. The most malignant fevers, with the
most dangerous symptoms, end fatally on the fourth
day or earlier. The first assault of fevers ends at
this time; the second lasts until the seventh day,
the third until the eleventh, the fourth until the
fourteenth, the fifth until the seventeenth, and the
sixth until the twentieth day. So in the most acute
diseases keep on adding periods of four! days, up
to twenty, to find the time when the attacks end.
None of them, however, can be exactly calculated
in whole days; neither can whole days be used to
measure the solar year and the lunar month.
Afterwards, in the same manner and by the
same increment, the first period is one of thirty-
four days, the second of forty days and the third of
sixty days.?_ At the commencement of these it is very
difficult to forecast those which will come to a crisis
after a protracted interval, for at the beginning they
are very much alike. From the first day, however,
you must pay attention, and consider the question at
the end of every four days, and then the issue will
not escape you. The constitution? of quartans too
1 In the modern way of counting, three.
2 The series apparently are these :—
1, 4,7, 11, 14, 17, 20
[24, 27, 81,] 34
[37] 40
[44, 47, 51, 54, 57,] 60.
The whole question, however, is involved in uncertainty, as
critical days are not discussed elsewhere, except incidentally
in /pidemics. See Vol, I., General Introduction, p. liv.
3 Κατάστασις is here practically equivalent to φύσις. See
Vol. I. p. 141 (note).
43
 IIPOTNQETIKON

εὐπετέστερα γινώσκεσθαι" μέγιστα γὰρ τὰ διαφέ-.

ροντα αὐτῶν ἐστιν ἀπ᾽ ἀρχῆς" οἱ μὲν γὰρ περιεσό-
μενοι εὔπνοοί τε καὶ ἀνώδυνοί εἰσιν καὶ κοιμῶνται
τὰς νύκτας τά τε ἄλλα σημεῖα ἔχουσιν ἀσφαλέσ-
Tata’ οἱ δὲ ἀπολλύμενοι 1 δύσπνοοι γίνονται,
ἀγρυπνέοντες, ἀλλοφάσσοντες τά τε ἄλλα σημεῖα
ἔχοντες κάκιστα. ὡς οὖν τούτων προγινωσκο-
μένων συμβάλλεσθαι χρὴ κατά τε τὸν χρόνον
καὶ κατὰ τὴν πρόσθεσιν ἑἑκάστην ἐπὶ τὴν. κρίσιν
10 ἰόντων τῶν νοσημάτων. κατὰ δὲ τὸν αὐτὸν τρό-
πον καὶ thot γυναιξὶν αἱ κρίσιες ἐκ τῶν τόκων
42 γίνονται.
ΧΧΙ. Κεφαλῆς δὲ ὀδύναι ἰσχυραί τε καὶ
συνεχέες σὺν πυρετῷ, εἰ μέν τι τῶν θανατωδέων
σημείων προσγίνοιτο, ὀλέθριον κάρτα: εἰ δὲ ἄτερ
σημείων τοιούτων ἡ ὀδύνη ὑπερβάλλοι εἴκοσιν
ἡμέρας ὅ τε πυρετὸς ἔχοι, ὑποσκέπτεσθαι χρὴ
αἵματος ῥῆξιν διὰ ῥινῶν ἢ ἄλλην ἀπόστασιν ἐς
τὰ κάτω χωρία. ἔστ᾽ ἂν δὲ ἡ ὀδύνη ἢ Hedin,
προσδέχεσθαι χρὴ αἵματος ῥῆξιν διὰ ῥινῶν 5 ἢ
ἐκπύησιν, ἄλλως TE Kal ἣν ἡ ὀδύνη περὶ τοὺς
10 κροτάφους ἢ καὶ τὸ μέτωπον. μᾶλλον δὲ χρὴ
τοῦ μὲν αἵματος τὴν ῥῆξιν προσδέχεσθαι τοῖσι
νεωτέροισι πέντε καὶ τριήκοντα ἐτέων, τοῖσι δὲ
13 γεραιτέροισι τὴν ἐκπύησιν.
XXII. ᾿Ωτὸς δὲ ὀδύνη ὀξεῖα σὺν πυρετῷ
συνεχεῖ τε καὶ ἰσχυρῷ δεινόν: παραφρονῆσαι
γὰρ κίνδυνος τὸν ἄνθρωπον καὶ ἀπολέσθαι. ὡς
οὖν τούτου τοῦ τρόπου σφαλεροῦ ἐόντος ὀξέως ὃ
δεῖ προσέχειν τὸν νόον καὶ τοῖσιν ἄλλοισι

1 ἀπολλύμενοι MC’: ἀπολούμενοι Littré and Kiihlewein from

44
 PROGNOSTIC, xx.—xxi1.

is of this order. Those that will reach a crisis

after the shortest interval are easier to determine,
for their differences are very great from the com-
mencement. Those who will recover breathe easily,
are free from pain, sleep during the night, and show
generally the most favourable symptoms ;; those who
will die have difficulty in breathing, are sleepless and
delirious, and show generally the worst symptoms.
Learning these things beforehand you must make
your conjectures at the end of each increment as the
illness advances to the crisis. In the case of women
too after delivery, the crises occur according to the
same rules,
XXI. Violent and continuous headaches, should
there be in addition one of the deadly signs, is a
very fatal symptom. But if without such signs the
pain continue more than twenty days and the fever
last, hemorrhage through the nose is to be expected,
or some abscession to the lower parts. And while
the pain is recent, one must look for hemorrhage
through the nose, or a suppuration, especially if the
pain be in the temples and forehead; hemorrhage
is rather to be expected in patients under thirty-five
years, suppuration in older patients.
XXII. Acute pain of the ear with continuous
high fever is dangerous, for the patient is likely to
become delirious and die. Since then this type of
illness is treacherous, the doctor must pay sharp
attention to all the other symptoms also from the

Galen’s commentary. Kiihlewein would spell it ἀπολεύμενοι.

I take ἀπολλύμενοι to be a present with future sense.
2 From ἢ to ῥινῶν is omitted by C’, the eye of the scribe
passing from the first διὰ ῥινῶν to the second.
3 ὀξέως OC’, ταχέως MV (apparently a gloss on dtéws).
45
 ΠΡΟΓΝΩΣΤΙΚΟΝ

σημείοισι ἅπασιν ἀπὸ τῆς πρώτης ἡμέρης.

ἀπόλλυνται δὲ οἱ μὲν νεώτεροι τῶν ἀνθρώπων
ἑβδομαῖοι καὶ ἔτι θᾶσσον ὑπὸ τούτου τοῦ νοσ-
ἤματος, οἱ δὲ “γέροντες πολλῷ βραδύτερον. οἱ
10 γὰρ πυρετοὶ καὶ αἱ παραφροσύναι ἧἧσσον αὐτοῖσιν
ἐπιγίνονται, καὶ τὰ ὦτα αὐτοῖσι διὰ τοῦτο φθάνει
ἐκπυεύμενα: ἀλλὰ ταύτῃσι μὲν τῇσιν ἡλικίῃσιν
ὑποστροφαὶ τοῦ νοσήματος ἐπιγενόμεναι ἀποκτεί-
νουσιν τοὺς πλείστους" οἱ δὲ νεώτεροι, πρὶν
ἐκπυῆσαι τὸ οὗς, ἀπόλλυνται. ἐπὴν δὲ ῥυῇ πῦον
λευκὸν ἐκ τοῦ ὠτός, ἐλπὶς περιγενέσθαι τῷ νέῳ, ἤν
17 τι καὶ ἄλλο χρηστὸν αὐτῷ ἐπιγένηται σημεῖον.
XXIII. Φάρυγξ δὲ ἑλκουμένη σὺν πυρετῷ
δεινόν: ἀλλ᾽ ἤν τι καὶ ἄλλο σημεῖον ἐπιγένηται
τῶν προκεκριμένων πονηρῶν εἶναι, προλέγειν ὡς
ἐν κινδύνῳ ἐόντος τοῦ ἀνθρώπου. αἱ δὲ κυνάγχαι
δεινόταται μέν εἰσι καὶ τάχιστα ἀναιρέουσιν,
ὁκόσαι “μήτε ἐν τῇ φάρυγγι μηδὲν ἔκδηλον ποιέ-
ουσι μήτε ἐν τῷ αὐχένι, πλεῖστον δὲ πόνον παρέ-
χουσι καὶ ὀρθόπνοιαν' αὗται γὰρ καὶ αὐθημερὸν
ἀποπνίγουσι καὶ δευτεραῖαι καὶ τριταῖαι καὶ
10 τεταρταῖαι. ὁκύσαι δὲ τὰ μὲν ἄλλα “παραπλησίως
ἔχουσι πόνον τε παρέχουσιν, ἐπαίρονται δὲ καὶ
ἐρύθημα ἐν τῇ φάρυγγι ἐμποιέουσιν, αὗται ὀλέ-
θριαι μὲν κάρτα, χρονιώτεραι δὲ μᾶλλον τῶν
πρόσθεν. ὁκόσοισι δὲ συνεξερεύθει ἡ φάρυγξ
καὶ ὁαὐχήν, αὗται μὲν χρονιώτεραι, καὶ μάλιστα
ἐξ αὐτέων περιγίνονται, ἢν ὅ τε αὐχὴν καὶ τὸ
στῆθος ἐρύθημα ἴσχωσιν καὶ μὴ παλινδρομῇ τὸ
ἐρυσίπελας ἔσω. ἢν δὲ μήτε ἐν ἡμέρῃσι κρισίμῃσι
1 After πρόσθεν M adds ἣν τὸ ἐρύθημα μέγα γίγνεται.
46
 PROGNOSTIC, xxu.—xxur.

very first day. Younger patients die from this

disease on the seventh day or even earlier; old men
die much later, for the fever and the delirium attack
them less, and for this reason their ears quickly
suppurate. At this time of life, however, relapses
occur and prove fatal to most, while younger men
die before the ear suppurates. When white pus
flows from the ear, you may hope that a young
man may recover, if besides he show some other
favourable symptom.
XXIII. An ulcerated throat with fever is serious ;
but if some other sympton also supervene that has
been already classed as bad, forecast that the
patient is in danger. Angina is very serious and
rapidly fatal, when no lesion is to be seen in either
throat or neck, and, moreover, it causes very great
pain and orthopnoea ;? it may suffocate the patient
even on the first day, or on the second, third or
fourth. Such cases as show swelling and redness in
the throat, while they are generally similar, and
cause pain, are very deadly, though they tend to be
more protracted than the former. When throat and
neck are both red, the illness is more protracted,
and recovery is most likely should neck and chest
be red and the erysipelas? does not turn back®
inwards. Should, however, the erysipelas disappear
neither on the critical days nor with the formation

1 Difficulty of respiration, when the patient can breathe

only in an upright condition.
2 See Vol. I., General Introduction, p. lviii.
3 The word so translated is used to describe the action of
peccant humours when, instead of ‘‘ working off” in an
abscess or eruption, etc., they return into the system and
cause a relapse or another form of illness.
47
 ΠΡΟΓΝΩΣΤΙΚΟΝ

TO ἐρυσίπελας ἀφανίξηται μήτε φύματος συστρα-

Ν > / ’ “4 ΄ vA

50 φέντος ἐν τῷ ἔξω χωρίῳ; μήτε πῦον ἀποβήσσῃ

ῥηϊδίως te καὶ ἀπόνως, θάνατον σημαίνει ἢ
ὑποστροφὴν τοῦ ἐρυθήματος. ἀσφαλέστατον δὲ
τὸ ἐρύθημα ὡς μάλιστα ἔξω τρέπεσθαι' ἢν δὲ
ἐς τὸν πνεύμονα τρέπηται, παράνοιάν τε ποιεῖ
καὶ ἔμπυοι ἐξ αὐτῶν " γίνονται ὡς τὰ πολλά.
Οἱ δὲ γαργαρεῶνες ἐπικίνδυνοι καὶ ἀποτά-
μνεσθαι καὶ ἀποσχάξεσθαι, ἔστ᾽ ἂν ἐρυθροί τ᾽
ἔωσι καὶ μεγάλοι" καὶ γὰρ φλεγμοναὶ ἐἐπιγίνονται
τούτοισι καὶ αἱμορραγίαι: ἀλλὰ χρὴ τὰ τοιαῦτα
30 τοῖσιν ἄλλοισι μηχανήμασι πειρῆσθαι κατισχναί-
νειν ἐν τούτῳ τῷ χρόνῳ. ὁκόταν δὲ ἀποκριθῇ
ἤδη, ὃὃ δὴ σταφυλὴν καλέουσι, καὶ γένηται τὸ
μὲν ἄκρον τοῦ γαργαρεῶνος μέζον καὶ πελιδνόν,
τὸ δὲ ἀνωτέρω λεπτότερον, ἐν τούτῳ τῷ καιρῷ
ἀσφαλὲς διαχειρίξειν. ἄμεινον δὲ καὶ ὑπο-
κενώσαντα τὴν κοιλίην τῇ χειρουργίῃ χρῆσθαι,
ἣν ὅ τε χρόνος συγχωρῇ καὶ μὴ ἀποπνίγηται ὁ
ἄνθρωπος.
XXIV. Ὁκόσοισι δ᾽ ἂν οἱ πυρετοὶ παύωνται
μήτε σημείων γενομένων λυτηρίων μήτε ἐν ἡμέρῃσι
κρισίμῃσιν, ὑποστροφὴν προσδέχεσθαι τούτοισιν.
ὅστις δ᾽ ἂν τῶν πυρετῶν μηκύνῃ περιεστικῶς
διακειμένου τοῦ ἀνθρώπου, μήτε ὀδύνης ἐχούσης
διὰ φλεγμονήν τινα μήτε διὰ πρόφασιν ἄλλην
μηδεμίαν ἐμφανέα, τούτῳ προσδέχεσθαι ἀπό-
στασιν μετ᾽ οἰδήματός τε καὶ ὀδύνης ἔς TL τῶν
ἄρθρων καὶ οὐχ ἧσσον τῶν κάτω. μᾶλλον δὲ
10 γίνονται καὶ ἐν ἐλάσσονι χρόνῳ αἱ τοιαῦται
1 Yor τε καὶ ἀπόνως Οὐ reads 6 τε ἄνθρωπος ἀπόνως ἔχειν
δοκέει,
48
 PROGNOSTIC, xxiu.-xxtv.

of an abscess on the exterior, and if the patient

should not cough up pus easily and without pain, it
is a sign of death or of a relapse of the redness.
The most hopeful sign is for the redness to be
determined as much as possible outwards; but if it
be determined to the lungs it produces delirium,
and such cases usually result in empyema.
It is dangerous to cut away or lance the uvula
while it is red and enlarged, for inflammation and
hemorrhage supervene after such treatment; but at
this time try to reduce such swellings by the other
means. When, however, the gathering is now com-
plete, forming what is called “the grape,’ that is,
when the point of the uvula is enlarged and livid,
while the upper part is thinner, it is then safe to
operate. It is better, too, to move the bowels gently
before the operation, if time permit and the patient
be not suffocating. 1
XXIV. In all cases where the fevers cease neither
with signs of recovery nor on critical days a relapse
may be expected. If a fever be protracted, although
the patient is ina state indicating recovery,
and pain do
not persist through inflammation or any other obvious
cause, you may expect an abscession, with swelling
and pain, to one of the joints, especially to the lower
ones. Such abscessions come more often, and earlier,
when patients are under thirty. You must suspect

1 See note 3 below.

2 ἐξ αὐτῶν is bracketed by Kiihlewein.

3 The whole of this section is bracketed by Kiihlewein and
deleted by Ermerins. The reason for so doing is that it
deals with treatment rather than prognosis.
49
 ΠΡΟΓΝΩΣΤΙΚΟΝ

ἀποστάσιες τοῖσι νεωτέροισι τριήκοντα ἐτέων.

ὑποσκέπτεσθαι δὲ χρὴ εὐθέως τὰ περὶ τῆς ἀπο-
στάσιος, NV εἴκοσιν ἡμέρας ὁ πυρετὸς “ἔχων
ὑπερβάλλῃ. τοῖσι δὲ γεραιτέροισιν ἧσσον γίνεται
πολυχρονιωτέμου ἐόντος τοῦ πυρετοῦ. χρὴ δὲ
τὴν μὲν τοιαύτην ἀπόστασιν προσδέχεσθαι συνε-
χέος ἐόντος τοῦ! πυρετοῦ, ἐς δὲ τεταρταῖον
καταστήσεσθαε, ἢἢν διαλείπῃ τε καὶ καταλαμβάνῃ
πεπλανημένον τρόπον καὶ ταῦτα ποιέων τῷ
20 φθινοπώρῳ πελάξῃ. ὥσπερ δὲ τοῖσι νεωτέροισι
τριήκοντα ἐτέων αἱ ἀποστάσιες γίνονται, οὕτως
οἱ τεταρταῖοι μᾶλλον τοῖσι τριηκονταέτεσι καὶ
γεραιτέροισιν. τὰς δὲ ἀποστάσιας εἰδέναι χρὴ
τοῦ χειμῶνος μᾶλλον γινομένας χρονιώτερόν τε
παυομένας, ἧσσον δὲ παλινδρομεούσας.
“Ὅστις δ᾽ ἂν ἐν πυρετῷ μὴ θανατώδει φῇ
κεφαλὴν ἀλγεῖν καὶ ὀρφνῶδές τι πρὸ τῶν ὀφθαλ-
μῶν γίνεσθαι, ἢν3 καὶ καρδιωγμὸς τούτῳ προσ-
γένηται, χολώδης ἔμετος παρέσται: ἢν δὲ καὶ
30 plyos προσγένηται καὶ τὰ κάτω τοῦ ὑποχονδρίου
ψυχρὰ ἔχῃ, καὶ θᾶσσον ἔτι ὁ ἔμετος παρέσται"
ἢν δέ τι πίῃ ἢ φάγῃ ὑπὸ τοῦτον τὸν “χρόνον,
κάρτα ταχέως ἐμεῖται. τούτων δὲ οἷσιν ἂν
ἄρξηται. ὁ πόνος τῇ πρώτῃ ἡμέρῃ γίνεσθαι,
τεταρταῖοι πιεζεῦνται μάλιστα καὶ πεμπταῖοι"
ἐς δὲ τὴν ἑβδόμην ἀπαλλάσσονται: οἱ μέντοι
πλεῖστοι αὐτῶν ἄρχονται μὲν πονεῖσθαι τριταῖοι,
χειμάζονται δὲ μάλιστα πεμπταῖοι" ἀπαλλάσ-
σονται δὲ ἐναταῖοι ἢ ἑνδεκαταῖοι: οἱ δ᾽ ἂν
40 ἄρξωνται πεμπταῖοι πονεῖσθαι καὶ τὰ ἄλλα κατὰ
1 'V omits from the preceding τοῦ to this. The scribe
passed over the intervening words.
50
 PROGNOSTIC, xxiv.

at once the occurrence of an abscession if the fever

last longer than twenty days; but in older patients
it is less likely, even it the fever be more protracted.
If the fever be continuous you must expect the
abscession to be of this type, but the disease will
resolve into a quartan if it intermit and attack in an
irregular fashion, and if autumn approach while it
acts in this way. Just as the abscessions occur when
the patients are under thirty, so the quartans super-
vene more often when they are thirty or over. You
must know that in winter the abscessions are more
likely to occur and are longer in coming to an end,
though there is less risk of a relapse.
If a patient in a fever that is not mortal says
that his head aches, and that a darkness appears
before his eyes, should he also feel heart-burn, a
bilious vomiting will soon occur. If a rigor also
supervene, and the parts below the hypochondrium
be cold, the vomiting will occur sooner still; while
if the patient eat or drink something at this time he
will vomit very soon indeed. When in such cases
the pain begins on the first day, the patients are
most distressed on the fourth and fifth, recovering
on the seventh. Most of them, however, begin to
feel pain on the third day, are at their worst on the
fifth, recovering on the ninth or eleventh. When
they begin to feel pain on the fifth day, and the

2 ἣν is my emendation. The MSS. have #, but the scholiast,

I find, has ἢν δὲ καί.
ΟΣ
 ΠΡΟΓΝΩΣΤΙΚΟΝ

λόγον αὐτοῖσι τῶν πρόσθεν γίνηται, ἐς τὴν

τεσσαρεσκαιδεκάτην κρίνεται ἡ νοῦσος. γίνεται
δὲ ταῦτα τοῖσι μὲν ἀνδράσι καὶ τῇσι γυναιξὶν
ἐν τοῖσι τριταίοισι μάλιστα" τοῖσι δὲ νεωτέροισι
γίνεται μὲν καὶ ἐν τούτοισι, μᾶλλον δὲ ἐν τοῖσι
συνεχεστέροισι πυρετοῖσι καὶ ἐν τοῖσι γνησίοισι
τριταίοισιν.
Οἷσι δ᾽ ἂν ἐν τοιουτοτρόπῳ πυρετῷ κεφαλὴν
ἀλγέουσιν ἀντὶ μὲν τοῦ ὀρφνῶδές τι πρὸ τῶν
60 ὀφθαλμῶν “φαίνεσθαι ἀμβλυωγμὸς γίνηται ἢ
μαρμαρυγαὶ προφαίνωνται, ἀντὶ δὲ τοῦ καρ-
ιώσσειν ἐν τῷ ὑποχονδρίῳ ἐπὶ
ἐ δεξιὰἢ ἐπ᾽ ἀρισ-
τερὰ συντείνηταί τι μήτε σὺν ὀδύνῃ μήτε σὺν
φλεγμονῇ, αἷμα διὰ ῥινῶν τούτοισι ῥαγῆναι
προσδόκιμον ἀντὶ τοῦ ἐμέτου. μᾶλλον δὲ καὶ
ἐνταῦθα τοῖσι νέοισι τοῦ αἵματος τὴν ῥῆξιν
προσδέχεσθαι: τοῖσι δὲ τριηκονταέτεσι καὶ γεραι-
τέροισιν ἧσσον, ἀλλὰ τοὺς ἐμέτους τούτοισι
προσδέχεσθαι.
60 Τοῖσι δὲ παιδίοισι σπασμοὶ γίνονται, ἢν ὅ
τε πυρετὸς ὀξὺς. ἢ καὶ ἡ γαστὴρ μὴ διαχωρῇ
καὶ ἀγρυπνέωσί τε καὶ ἐκπλαγέωσι καὶ κλαυ-
θμυρίζωσι καὶ τὸ “χρῶμα μεταβάλλωσι καὶ
χλωρὸν ἢ πελιδνὸνἢἢ ἐρυθρὸν iἴσχωσιν. γίνεται
δὲ ταῦτα ἐξ ἑτοιμοτάτου
ἑ μὲν τοῖσι παιδίοισι τοῖσι
νεωτάτοισι ἐς τὰ ἑπτὰ ἔτεα" τὰ δὲ πρεσβύτερα
τῶν παιδίων καὶ οἱ ἄνδρες οὐκ ἔτι ἐν τοῖσι πυρε-
τοῖσιν ὑπὸ τῶν σπασμῶν ἁλίσκονται, ἢν μή τι
τῶν σημείων προσγένηται τῶν ἰσχυροτάτων τε
70 καὶ κακίστων, οἷά περ ἐπὶ τῇσι φρενίτισι γίνεται.
τοὺς δὲ περιεσομένους τε καὶ ἀπολλυμένους ᾿ τῶν
παιδίων τε καὶ τῶν ἄλλων τεκμαίρεσθαι τοῖσι
52
 PROGNOSTIC, xxiv.

symptoms proceed after the manner I have described,

the disease reaches a crisis on the fourteenth day.
Men and women experience these symptoms mostly
in tertian fevers; younger people too experience
them in tertians, but more often in the more con-
tinuous fevers and in genuine! tertians.
All those who with headache in a fever of this
character experience not a darkness before the eyes
but a dimness of vision, or see flashes of light, while
instead of heart-burn there is a tension of the right
or left hypochondrium without pain or inflam-
mation, these you may expect will not vomit but
bleed from the nose. In this case too expect the
hemorrhage more especially in young people. It
occurs less frequently if the patient be of thirty
years or more ; in these cases expect the vomiting.
Children suffer from convulsions if the fever be
acute and the alvine discharges cease ; if they cannot
sleep but are terrified and moan; if they change
their colour and become yellow, livid or red. Con-
vulsions are most likely to attack very young children
before they are seven years old; older children and
adults are not attacked by convulsions in fevers
unless some of the worst and most violent symptoms
supervene, as happens in cases of phrenitis. Whether
children and whether adults will survive or die you
must infer from a combination of all the symptoms,

1 J.e. tertians that intermit, the fever ceasing entirely every

other day. Many tertians remit oniy, the fever growing less
instead of ceasing altogether.

1 ἀπολλυμένους ΟΜ: ἀπολουμένους many MSS. I take

ἀπολλυμένους to be a present with future sense.
 ΠΡΟΓΝΏΩΣΤΙΚΟΝ

σύμπασι σημείοισιν, ὡς ἐφ᾽ ἑκάστοις ἕκαστα

διαγέγραπται. ταῦτα δὲ λέγω περὶ τῶν ὀξέων
15 νοσημάτων καὶ ὅσα ἐκ τούτων γίνεται.
XXV. Χρὴ δὲ τὸν μέλλοντα ὀρθῶς προ-
γινώσκειν τούς τε περιεσομένους καὶ τοὺς ἀπο-
θανευμένους οἷσί τε ἂν μέλλῃ τὸ νόσημα πλείονας
ἡμέρας παραμένειν καὶ οἷσιν ἂν ἐλάσσους, τὰ
σημεῖα ἐκμανθάνοντα πάντα δύνασθαι κρίνειν
ἐκλογιξόμενον τὰς δυνάμιας αὐτῶν πρὸς ἀλλήλας,
ὥσπερ, διαγέγραπται περί TE TOV ἄλλων καὶ
τῶν οὔρων καὶ τῶν πτυέλων." “χρὴ δὲ καὶ τὰς
φορὰς τῶν νοσημάτων τῶν αἰεὶ ἐπιδημεόντων
10 ταχέως ἐνθυμεῖσθαι καὶ μὴ λανθάνειν τὴν τῆς
ὥρης κατάστασιν. εὖ μέντοι χρὴ εἰδέναι περὶ
τῶν τεκμηρίων καὶ τῶν τοῦ σημείων,Σ ὅτι ἐν
παντὶ ἔτει καὶ πάσῃ χώρῃ ® τά τε κακὰ κακόν τι
σημαίνει καὶ τὰ χρηστὰ ἀγαθόν, ἐπεὶ καὶ ἐν
Λιβύῃ καὶ ἐν Δήλῳ καὶ ἐν Σκυθίῃ φαίνεται τὰ
προγεγραμμένα σημεῖα ἀληθεύοντα. εὖ οὖν χρὴ
εἰδέναι, ὅτι ἐν τοῖς αὐτοῖσι χωρίοισιν οὐδὲν
δεινὸν τὸ μὴ οὐχὶτὰπολλαπλάσια ἐπιτυγχάνειν,
ἢν ἐκμαθών τις αὐτὰ κρίνειν τε καὶ ἐκλογίζεσθαι
20 ὀρθῶς ἐπίστηται. ποθεῖν δὲ χρὴ οὐδενὸς νοσ-
ἤματος ὄνομα, 6 TL μὴ τυγχάνει ἐνθάδε γε-
γραμμένον" πάντα γάρ, ὁκόσα ἐν τοῖσι χρόνοισι
τοῖσι προειρημένοισι κρίνεται, γνώσῃ τοῖσιν
24 αὐτοῖσι σημείοισιν.

1 After πτυέλων the MSS. have ὅταν ὁμοῦ πῦόν τε ἀναβήσσῃ

καὶ χολήν. The clause is deleted by Gomperz and Wilamo-
witz.
2 After σημείων ΟΜ add καὶ μὴ λανθάνειν. So apparently
Galen.
54
 PROGNOSTIC, χχιν.- χχν.

as I have severally described them in the several

kinds of cases. My remarks apply to acute diseases
and to all their consequences.
XXV. He who would make accurate forecasts as
to those who will recover, and those who will die, and
whether the disease will last a greater or less number
of days, must understand all the symptoms thoroughly
and be able to appreciate them, estimating their
powers when they are compared with one another,
as [ have set forth above, particularly in the case of
urine and sputa. It is also necessary promptly to
recognize the assaults of the endemic diseases, and
not to pass over the constitution of the season. How-
ever, one must clearly realize about sure signs and
about symptoms generally, that in every year and in
every land bad signs indicate something bad, and
good signs something favourable, since the symptoms
described above prove to have the same significance
in Libya, in Delos, and in Scythia. So one must
clearly realize that in the same districts it is not
strange that one should be right in the vast
majority of instances, if one learns them well and
knows how to estimate and appreciate them properly.
Do not regret the omission from my account of the
name of any disease.!_ For it is by the same symptoms
in all cases that you will know the diseases that
come to a crisis at the times I have stated.
1 Contrast with this the criticism of the Cnidian physicians
in Chapter III of Regimen in Acute Diseases, and notice once
more the insistence on ‘‘ general” pathology as contrasted
with diagnosis.
3 χώρῃ C’: ὥρῃ other MSS. and Kiihlewein. I adopt this
reading (which, as Littré says, is not supported by Galen)
because of the émel-clause which follows.
59
 rbliieeBYTZORDORA

woul!
eit Οὐ ΒΒ ὅθ.6} }Ὁ9 ΔῊ .
artes "poetry es Nicks # pal OTHE, ype yy ‘Tour

“$06 Golo retd nis sano Sask. Wh

Saisie an Χϑοίοι σας"
he εἰκοξς ἐδ dohebed
REGIMEN IN “ACUTE DISEASES
 — : y a
a : i ae
edesdeia ATUIA ΜῈ ΥἹΒΙΜΙΣ
- * ie ΕΝ
 INTRODUCTION
Tue authorship of this work has never been
doubted. It is indisputably one of the great Hippo-
cratic group of treatises, being a kind of supplement
to Prognostic. It has also close affinities with Ancient
Medicine, the author of which held medicine to be
merely a branch of regimen.
In ancient times, besides its usual title, the book
was sometimes called On the Ptisan, or Against the
Cnidian Sentences, the former from the chief article
of sick food, the latter from the polemic with which
the work opens.
The “acute” diseases are those characterized by
high fever; they are enumerated in Chapter V.!_ The
treatment recommended is supposed in general to
apply to any acute disease; the writer is true to
the Hippocratic doctrine of “general” pathology.
Chest complaints, however, seem to be more in the
writer's mind than the other main class of acute
diseases.
The Hippocratic treatment is gentle and mild.
Little use is made of drugs; those employed are
1 Pleurisy, pneumonia, phrenitis, causus, and diseases with
continuous fever allied to these; 7.e. chest complaints and
remittent malaria. The list is strong proof that the Greeks
were ignorant of the zymotic diseases. Unless we bear in
mind this peculiarity of Greek endemiology, we can under-
stand neither their medical theory nor their medical practice.
59
 INTRODUCTION

purges and simple herbals. Fomentations and baths

are features of Hippocratic regimen, and, did occa-
sion call for them, the enema, suppositories, and
venesection were employed. <A sparing use was
made of water, the drinks recommended being
hydromel (honey and water), oxymel (honey and
vinegar) and wine. But the great stand-by of the
physician in acute diseases was the decoction of
barley, “ ptisan,” which I have translated by “ gruel”
for the sake of convenience. Great care was be-
stowed upon its preparation, and the most minute
directions were given for its use. Sometimes the
pure juice was employed, sometimes more or less of
the solid barley was added. Apparently no other
nourishment was given, except the things already
mentioned, until well after the crisis.!
The unpretentious and cautious character of this
regimen is in perfect harmony with the modest
nature of Greek, particularly of Coan, medicine; no
rash promises are made, and no rash experiments
attempted.”
Galen says that the question of regimen is treated
in a confused manner, and his criticism is borne out
by a few chapters, which are rather difficult to
follow. On the whole, however, the directions for
treatment are clearly expressed.

Manuscripts AND EDITIONS

The chief manuscripts are A, M and V._ The last
two generally agree as against A. Of the two
classes preference should be given to A, which
generally gives the better reading, although its
1 See Chapter XIIL. 2 See p. xxXviii.
60
 INTRODUCTION

excellence is perhaps not so marked as it is in the

case of Ancient Medicine. R’ and S’ also are occa-
sionally useful. Holkhamensis 282 contains the
treatise, but is practically the same as V.
There were many editions during the sixteenth
century, the first separate one being apparently
that of Haller.t. In the seventeenth century the
chief editions were those of Mercuriali (1602) and
Heurnius (1609).
There is a commentary by Galen.
The only English translation, so far as I know,
is that of Francis Adams. I have, however, in my
possession a MS. English translation, in a late
seventeenth-century hand, which is distinctly better
than the type of translation fashionable at this
period. Ina few places it has helped me to make
my own translation. The author was a careful
scholar, and, to judge from his medical notes, a
practitioner. 1 refer to the translation as “Z.”
I have found it hard to translate χυλός. ‘* Barley
water” is the natural rendering, but it is not always
available. I hope that the word “juice,” which I
have often employed, will not be thought too strange.
1 Liber de Diaeta Acutorum Graece. Paris, 15380.

VOL. Ti ε ΟἿ
 ITEPI AITATTHS *"OZEON

1. Οἱ συγγράψαντες τὰς Κνιδίας καλεομένας

γνώμας ὁποῖα μὲν πάσχουσιν οἱ κάμνοντες ἐν
ἑκάστοισι τῶν νοσημάτων ὀρθῶς ἔγραψαν καὶ
ὁποίως ἔνια ἀπέβαινεν' καὶ ἄχρι μὲν τούτων,
καὶ ὁ μὴ ἰητρὸς δύναιτ᾽ ἂν ὀρθῶς" συγγράψαι,
εἰ εὖ παρὰ τῶν καμνόντων ἑκάστου πύθοιτο,
ὁποῖα πάσχουσιν" ὁπόσα δὲ ᾿προσκαταμαθεῖν δεῖ
τὸν ἰητρὸν μὴ λέγοντος τοῦ κάμνοντος, τούτων
πολλὰ παρεῖται, ἄλλ᾽ ἐν ἄλλοισιν καὶ ἐπίκαιρα
10 ἔνια ἐόντα ἐς τέκμαρσιν.
i Ὁπόταν δὲ ἐς τέκμαρσιν λέγηται, ὡς χρὴ
ἕκαστα ἰητρεύειν, ἐν τούτοισι πολλὰ ἑτεροίως
γινώσκω ἢ ὡς κεῖνοι ἐπεξήεσαν" καὶ οὐ μοῦνον
διὰ τοῦτο οὐκ ἐπαινέω, ἀλλ᾽ ὅτι καὶ ὀλίγοισι τὸν
ἀριθμὸν τοῖσιν ἄκεσιν ἐχρέοντο' τὰ γὰρ πλεῖστα
αὐτοῖσιν εἴρηται, πλὴν τῶν ὀξειῶν νούσων, φάρ-
μακα ἐλατήρια διδόναι καὶ ὀρὸν καὶ γάλα τὴν
ὥρην πιπίσκειν.
Ill. Ei μὲν οὖν ταῦτα ἀγαθὰ ἣν καὶ ἁρμόζοντα
τοῖσι νοσήμασιν, ἐφ᾽ οἷσι παρήνεον διδόναι, πολὺ
1 A has καὶ ἣν μὴ ἰητρὸς δύναιτ᾽ ἂν ὀρθῶς. The other MSS.
omit ἤν. R’has δύναιτό τις ἂν (with Galen). Kiihlewein
reads καὶ ἢν μὴ ἰητρός, δύναιτό τις ἂν ὀρθῶς. The reading in
the text is that of Wilamowitz.
62
REGIMEN IN ACUTE DISEASES
I. Tue authors of the work entitled Cnidian
Sentences have correctly described the experiences
of patients in individual diseases and the issues of
some of them. So much even a layman could
correctly describe by carefully inquiring from each
patient the nature of his experiences. But much
of what the physician should know besides, without
the patient’s telling him, they have omitted; this
knowledge varies in varying circumstances, and in
some cases is important for the interpretation of
symptoms.
Il. And whenever they interpret symptoms with a
view to determining the right method of treatment
in each case, my judgment in these matters is in
many things different from their exposition. And not
only on this account do I censure them, but because
too the remedies they used were few in number;
for most of their prescriptions, except in the case
of acute diseases, were to administer purges, and
to give to drink, at the proper season, whey and
milk.
III. Now were these remedies good, and suited
to the diseases for which the Cnidians recommended

I take the as-clause to be epexegetic of τέκμαρσιν.

63
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ

ἂν ἀξιώτερα ἣν ἐπαίνου, ὅτι ὀλίγα ἐόντα αὐτάρκεά

ἐστιν" νῦν δὲ οὐχ οὕτως ἔχει. οἱ μέντοι ὕστερον
ἐπιδιασκευάσαντες ἰητρικώτερον δή τι ἐπῆλθον
περὶ τῶν προσοιστέων ἑκάστοισιν. ἀτὰρ οὐδὲ
περὶ διαίτης οἱ ἀρχαῖοι συνέγραψαν οὐδὲν ἄξιον
λόγου: καί τοι μέγα τοῦτο παρῆκαν. τὰς μέντοι
πολυτροπίας τὰς ἐν ἑκάστη τῶν νούσων καὶ τὴν
10 πολυσχιδίην οὐκ ἠγνόεον ἔνιοι" τοὺς δ᾽ ἀριθμοὺς
ἑκάστου τῶν νοσημάτων σάφα ἐθέλοντες φράζειν
οὐκ ὀρθῶς ἔγραψαν" μὴ γὰρ οὐκ εὐαρίθμητον ἦ, 7
εἰ τούτῳ τις, σημαίνεται τὴν τῶν καμνόντων νοῦ-
σον, τῷ] τὸ ἕτερον τοῦ ἑτέρου διαφέρειν τι, μὴ
τωὐτὸ δὲ νόσημα δοκεῖ εἶναι, ἢν μὴ τωὐτὸ ὄνομα
16 ἔχη.“
(2 L.) IV. ᾿Εμοὶ δὲ ἁνδάνει μὲν 5 πάσῃ τῇ τέχνῃ
προσέχειν τὸν voov καὶ γὰρ ὁπόσα ἔργα καλῶς
ἔχει ἢ ὀρθῶς, καλῶς ἕκαστα χρὴ ποιεῖν καὶ
ὀρθῶς, καὶ ὁπόσα ταχέως, ταχέως, καὶ ὁπόσα
καθαρίως, καθαρίως, καὶ ὁπόσα ἀνωδύνως, δια-
χειρίζεσθαι ὡς ἀνωδυνώτατα καὶ τἄλλα πάντα
τοιουτότροπα διαφερόντως τῶν πέλας ἐπὶ τὸ
βέλτιον ποιεῖν χρή.
1 σῷ is not in the MSS., but is added by Gomperz.
- Littré reads καὶ ἣν μὴ τωὐτὸ νόσημα δοκῇ εἶναι, μὴ τωὐτὸ
ὄνομα ἔχειν.
3 The MSS. here have ἐν, which is deleted by Gomperz.

1 The οὐδὲ in this sentence modifies in all probability from

περὶ διαίτης to λόγου, and the whoie from ἀἀτὰρ to παρῆκαν is a
parenthesis, referring incidentally to the ἀρχαῖοι as similar to
the Cnidians in their neglect of regimen, Grammatically it
is possible to take οὐδὲ “closely with περὶ διαίτης, in which
case of ἀρχαῖοι would refer to the earlier Cnidian authors.
The translation ‘‘Z” identifies the Cnidians and of ἀρχαῖοι.
64
 REGIMEN IN ACUTE DISEASES, πι.-ἰν.

their use, they would be much more worthy of

recommendation, in that though few they were
sufficient. But as it is this is not the case. How-
ever, the later revisers have showed rather more
scientific insight in their discussion of the remedies
to be employed in each instance. But in fact
regimen received no treatment worth mentioning
from the ancient physicians, although this omission
is a serious one.t Yet the many phases and sub-
divisions of each disease were not unknown to some;
but though they wished clearly to set forth the
number of each kind of illness their account was
incorrect. For the number will be almost incal-
culable if a patient’s disease be diagnosed as different
whenever there is a difference in the symptoms, while
a mere variety of name is supposed to constitute a
variety of the illness.?
IV. The course I recommend is to pay attention
to the whole of the medical art. Indeed all acts
that are good or correct should be in all cases well
or correctly performed; if they ought to be done
quickly, they should be done quickly, if neatly,
neatly, if painlessly, they should be managed with
the minimum of pain; and all such acts ought to
be performed excellently, in a manner better than
that of one’s own fellows,
This view is perhaps unlikely, but, if it be true, of ἀρχαῖοι in
Chapter V must also refer to the Cnidians, and to them
must be attributed the names πλευρῖτις, περιπνευμονία, φρενῖτις
and καῦσος. We do know that the Cnidians paid special
attention to names of diseases.
2 Littré’s emendation would mean that the Cnidians re-
fused to give a disease its usual name whenever a variation
occurred in the symptoms. This only repeats the sense of
the preceding clause, while H. means that giving a disease
another name does not make it another disease,
65
 ΠΕΡῚ AIAITHE OZEON

V. Μάλιστα δ᾽ ἂν ἐπαινέσαιμι ἰητρόν, ὅστις

ἐν τοῖσιν ὀξέσι νοσήμασι, ἃ τοὺς πλείστους τῶν
ἀνθρώπων κτείνει, ἐν τούτοισι διαφέρων τι τῶν
ἄλλων εἴη ἐπὶ τὸ βέλτιον. ἔστιν δὲ ταῦτα ὀξέα,
ὁποῖα ὠνόμασαν οἱ ἀρχαῖοι ΄πλευρῖτιν καὶ περι-
πνευμονίην καὶ φρενῖτιν καὶ καῦσον, καὶ τἄλλα
ὅσα τούτων ἐχόμενα, ὧν οἱ πυρετοὶ τὸ ἐπίπαν
συνεχέες. ὅταν γὰρ μὴ λοιμώδεος νούσου τρόπος
τίς κοινὸς ἐπιδημήσῃ, ἀλλὰ σποράδες ἔωσιν αἱ
νοῦσοι, καὶ πολλαπλάσιοι 2 ὑπὸ τούτων τῶν
νοσημάτων ἀποθνήσκουσι ἢ ὑπὸ τῶν ἄλλων τῶν
12 συμπάντων.
VI. Οἱ μὲν οὖν ἰδιῶται οὐ κάρτα γινώσκουσιν
τοὺς ἐς ταῦτα διαφέροντας τῶν πέλας ἑτεροίων
τε μᾶλλον ἐπαινέται ἰημάτων καὶ ψέκται εἰσίν'
ἐπεί τοι μέγα σημεῖον τόδε, ὅτι οἱ δημόται ἀσυνε-
τώτατοι αὐτοὶ ἑωυτῶν περὶ τούτων τῶν νοσημάτων
εἰσίν, ὡς μελετητέα ἐστί" οἱ γὰρ μὴ ἰητροὶ ἰητροὶ
δοκέουσιν εἶναιμάλιστα διὰ ταύτας τὰς νούσους"
ῥηίδιον γὰρ τὰ ὀνόματα ἐκμαθεῖν, ὁποῖα νενόμισται
προσφέρεσθαι πρὸς τοὺς τὰ τοιάδε κάμνοντας": ἢν
10 γὰρ ὀνομάσῃ τις πτισάνης τε χυλὸν καὶ οἶνον
τοῖον ἢ τοῖον καὶ «μελίκρητον, πάντα τοῖσι ἰδιώ-
τησι δοκέουσιν οἱ ἰητροὶ τὰ αὐτὰ λέγειν, οἵ τε
βελτίους καὶ οἱ χείρους. τὰ δὲ οὐχ οὕτως ἔχει,
ἀλλ᾽ ἐν τούτοισι καὶ πάνυ διαφέρουσιν ἕτεροι
15 ἑτέρων.
(31,..) VIL. Δοκεῖ δέ μοι ἄξια γραφῆς εἶναι,

1 After φρενῖτιν M has καὶ λήθαργοι. The case and number

seem to indicate a marginal note, and lethargus would
certainly be included in ὅσα τούτων ἐχόμενα.
66
 REGIMEN IN ACUTE DISEASES, v.—vu.

V. I should most commend a physician who in

acute diseases, which kill the great majority of
patients, shows some superiority. Now the acute
diseases are those to which the ancients have given
the names of pleurisy, pneumonia, phrenitis, and
ardent fever,! and such as are akin to these, the
fever of which is on the whole continuous. For
whenever there is no general type of pestilence
prevalent, but diseases are sporadic, acute diseases
cause many times more deaths than all others put
together.
VI. Now laymen do not accurately distinguish
those who are excellent in this respect from their
fellows, but rather praise or blame strange remedies,
For in very truth there is strong evidence that
it is in the proper treatment of these illnesses that
ordinary folk show their most stupid side, in the
fact that through these diseases chiefly quacks get
the reputation of being physicians. For it is an easy
matter to learn the names of the remedies usually
given to patients in such diseases. If barley-water
be mentioned, or such and such a wine, or hydromel,?
laymen think that physicians, good and bad alike,
prescribe all the same things. But it is not so, and
there are great differences between physicians in
these respects.
VII. And it seems to me worth while to write
1 For φρενῖτις and καῦσος see General Introduction to
Vol. I, pp. Ivii, lviii.
2 A mixture of honey and water.

2 πολλαπλάσιοι Gomperz. V has παραπλήσιοι and M μὴ

παραπλήσιοι; A omits (with καὶ).
3 After ἀποθνήσκουσι the MSS. have πλείους (AV) or μᾶλλον
(M). Deleted by Wilamowitz.
67
 ΠΕΡῚ ΔΙΑΙΤῊΣ OZEQN

ὁπόσα τε ἀκαταμάθητά ἐστιν τοῖς ἰητροῖς ἐπί-

/ “-“ -

καιρα ἐόντα εἰδέναι ' καὶ μεγάλας ὠφελείας φέρει

7 ἰδέ 1 Ν / ᾽ ἣ ΄ , ᾽

2 ΄ = \ "Ὁ , 5)
ἢa μεγάλας βλάβας. ἀκαταμάθητα οὖν καὶ τάδ
ἐστίν, διὰ τί ἄρα ἐν τῇσιν ὀξείῃσι νούσοισιν οἱ μὲν
/ fol / ΄

τῶν ἰητρῶν πάντα τὸν αἰῶνα διατελέουσιν πτισάνας

“ lal la} /

διδόντες ἀδιηθήτους
4
Kal νομίζουσιν
/
ὀρθῶς
lal
in-
τρεύειν, οἱ δέ τινες περὶ παντὸς ποιέονται, ὅπως
΄ / \ δ

e
κριθὴν μηδεμίαν καταπίῃ ὁ κάμνων---μεγάλην
\ ,

10 yap βλάβην ἡγεῦνται εἶναι---ἀλλὰ δι’ ὀθονίου

a \

τὸν A χυλὸν ᾽ διηθέοντες ΄ διδόασιν" a οἱ δ᾽ αὖ τινες

Ν \ / , e , Ss

a x
αὐτῶν οὔτ᾽ ἂν πτισάνην παχεῖαν δοῖεν οὔτε
χυλόν: οἱ μὲν μέχρι ἂν ἑβδομαῖος γένηται, οἱ
\ if x ° /

14 δὲ καὶ διὰ τέλεος ἄχρι ἂν κριθῇ ἡ νοῦσος.

VIII. Μάλα μὲν οὖν οὐδὲ προβάλλεσθαι τὰ
τοιαῦτα ξητήματα εἰθισμένοι εἰσὶν 5 οἱ ἰητροί.
᾿,
καίτοι
͵΄
ἴσως δὲ οὐδὲ προβαλλόμενα γινώσκεται"
» \ ON ,

διαβολήν γε ἔχει OA ἡ τέχνη πρὸς TOV δημοτέων

fs δ / wn

μεγάλην, ὡς μὴ δοκεῖν ὅλως ἰητρικὴν εἶναι" ὥστ᾽

Ἂν lal ec \ δ

εἰ ἔν γε τοῖσιν ὀξυτάτοισι τῶν νοσημάτων τοσόνδε

διοίσουσιν ἀλλήλων οἱ χειρώνακτες, ὥστε ἃ ὁ
, Ω e

ἕτερος προσφέρει. ἡγεύμενος ἄριστα εἶναι, ταῦτα

c , , 3 rn
er /

νομίζειν τὸν ἕτερον κακὰ εἶναι, σχεδὸν ἂν κατά

“ 5

γε τῶν τοιούτων τὴν τέχνην φαῖεν ὡμοιῶσθαι

lal / \ / “ e “
10
μαντικῇ, ὅτι καὶ of μάντιες
\
τὸν, αὐτὸν 3ὄρνιθα, εἰ
cn δ e »

μὲν ἀριστερὸς εἴη, ἀγαθὸν νομίζουσιν εἶναι, εἰ δὲ

δεξιός, κακόν---καὶ ἐν ἱεροσκοπίῃ δὲ τοιάδε, ἄλλα
, a \ > e: / \ / Ν'

ἐπ᾽ ἄλλοις---ἔνιοι δὲ τῶν μαντίων τὰ ἐναντία

a , ,
”

15 τούτων.
1 After εἰδέναι the MSS. have ὁκόσα τε or καὶ ὁπόσα. I
have deleted ὁπόσα, on the ground that there are not
two classes of points ἄξια γραφῆς, but only one, which
contains things that are both ἐπίκαιρα εἰδέναι and μεγάλας
βλάβας φέροντα ἢ μεγάλας ὠφελείας.
68
 REGIMEN IN ACUTE DISEASES, vu.-vin.

on such matters as are not yet ascertained by

physicians, though knowledge thereof is important,
and on them depend great benefit or great harm.
For instance, it has not been ascertained why in
acute diseases some physicians think that the cor-
rect treatment is to give unstrained barley-gruel
throughout the ἘΠΕ Ξε τ while others consider it to
be of first-rate importance for the patient to swallow
no particle of barley, holding that to do so is very
harmful, but strain the juice through a cloth before
they give it. Others again will give neither thick
gruel nor yet juice, some not before the seventh day,
others at no time until the disease reaches a crisis.
VIII. Now certainly * physicians are not at all in the
habit of even raising such questions ;even when they
are raised perhaps nothing islearned. Yet the art as
a whole has a very bad name among laymen, so that
there is thought to be no art of medicine at all.
Accordingly, since among practitioners there will
prove to be so much difference of opinion about acute
diseases that the remedies which one physician gives
in the belief that they are the best are considered
by a second to be bad, laymen are likely to object to
such that their art resembles divination ; for diviners
too think that the same bird, which they hold to
be a happy omen on the left, is an unlucky one
when on the right, while other diviners maintain
the opposite. The inspection of entrails shows
similar anomalies in its various departments.

1 μάλα μὲν οὖν is a strange phrase with which to begin

a sentence. It occurs again at the beginning of Chapter
XVIIT.

2 εἰθισμένοι εἰσίν MV: εἴθισίται) τοῖς intpots A: εἰθίδαται

Ilberg, followed by Kiihlewein,
69
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ

ΙΧ. Φημὶ δὲ πάγκαλον εἶναι τοῦτο τὸ σκέμμα

καὶ ἠδελφισμένον τοῖσι πλείστοισι τῶν ἐν τῇ
τέχνῃ καὶ ἐπικαιροτάτοισι" καὶ γὰρ τοῖσι νοσέ-
ovat πᾶσιν ἐς ὑγιείην μέγα τι δύναται καὶ τοῖσιν
ὑγιαίνουσιν ἐς ἀσφάλειαν καὶ τοῖσιν ἀσκέουσιν
ἐς εὐεξίην καὶ ἐς ὅ τι ἕκαστος ἐθέλει.
(4) X. Πτισάνη μὲν οὖν δοκεῖ ὀρθῶς προ-
κεκρίσθαι. τῶν σιτηρῶν γευμάτων ἐν τούτοισι
τοῖσι, νοσήμασιν, καὶ ἐπαινέω τοὺς προκρίναντας.
τὸ γὰρ γλίσχρασμα αὐτῆς λεῖον καὶ συνεχὲς καὶ
προσηνές ἐστι καὶ ὀλισθηρὸν καὶ πλαδαρὸν με-
τρίως καὶ ἄδιψον καὶ εὐέκκριτ ον, εἴ τι καὶ τούτου
προσδέοι, καὶ οὔτε στύψιν ἔχον οὔτε ἄραδον κα-
κὸν οὔτε ἀνοιδίσκεται ἐν τῇ κοιλίῃ: ἀνῴδηκε
γὰρ ἐν τῇ ἑψήσει, ὅσον πλεῖστον ἐπεφύκει
10 διογκοῦσθαι.
ΧΙ. Ὅσοι μὲν πτισάνῃ χρέονται ἐν τούτοισι
τοῖσι νοσήμασι, οὐδεμιῇ ἡμέρη κενεαγγητέον, ὡς
ἔπος εἰρῆσθαι, ἀλλὰ χρηστέον καὶ οὐ διαλειπτέον,
ἢν μή τι δέῃἢἢ διὰ φαρμακείην ἢ κλύσιν διαλείπειν.
καὶ τοῖσι μέν γε͵ εἰθισμένοισι δὶς σιτεῖσθαι τῆς
ἡμέρης δὶς δοτέον: τοῖσι δὲ μονοσιτεῖν εἰθισμένοις
ἅπαξ δοτέον "τὴν ᾿“πρώτην' ἐκ προσαγωγῆς * δ᾽
ἐνδέχεται καὶ τούτοισιν δὶς διδόναι, ἣν δοκέη
προσδεῖν. πλῆθος δὲ ἀρκεῖ κατ᾽ ἀρχὰς διδόναι
10 μὴ πολὺ μηδὲ ὑπέρπαχυ, ἀλλ᾽ ὅσον εἵνεκα τοῦ
ἔθεος ἐσιέναι τι καὶ κενεαγγίην μὴ γενέσθαι
12 πολλήν.
XII. Περὶ δὲ τῆς ἐπιδόσιος ἐ
ἐς πλῆθος τοῦ ῥυφή-
ματος, ἢν μὲν ξηρότερον ἢ τὸ νόσημα ἢ ὡς ἄν τις
βούληται, οὐ χρὴ ἐπὶ πλέον διδόναι, ἀλλὰ προπίνειν
πρὸ τοῦ ῥυφήματος ἢ μελίκρητον ἢ οἷνον, ὁπότερον
7ο
 REGIMEN IN ACUTE DISEASES, 1x.-xu.

IX, But I am confident that this inquiry is wholly

profitable, being bound up with most, and the most
important, of the things embraced by the art. In
fact, it has great power to bring health in all cases
of sickness, preservation of health to those who are
well, good condition to athletes in training, and
in fact realization of each man’s particular desire.
X. Now I think that gruel made from barley has
rightly been preferred over other cereal foods in
acute diseases, and I commend those who preferred
it; for the gluten of it is smooth, consistent, sooth-
ing, lubricant, moderately soft, thirst-quenching,
easy of evacuation, should this property too be
valuable, and it neither has astringency nor causes
disturbance in the bowels or swells up in them.
During the boiling, in fact, it has expanded to the
utmost of its capacity.
XI. Those who use this gruel in acute diseases
must not fast, generally speaking, on any day, but
they must use it without intermission unless some
intermission be called for because of a purge or
enema. Those who are wont to eat two meals a
day should take gruel twice; those wont to have
one meal only should have gruel once on the first
day. Gradually, if it be thought that they need it,
these also may take a second dose. At first it is
sufficient to administer a small quantity, not over-
thick, just enough, in fact, to satisfy habit and to
prevent severe pangs of hunger.
XII. As to increasing the quantity of the gruel,
if the disease be drier than one would wish, you
ought not to increase the dose, but to give to drink
before the gruel either hydromel or wine, whichever
1 After προσαγωγῆς the MSS. have ἤν. Deleted by Reinhold.
1
 ΠΕΡῚ ΔΙΑΙΤῊΣ OSEQN

ἂν ἁρμόζῃ: τὸ δ᾽ ἁρμόξον ἐφ᾽ ἑκάστοισι τῶν

τρόπων εἰρήσεται. ἢν δὲ ὑγραίνηται τὸ στόμα καὶ
τὰ ἀπὸ τοῦ πνεύμονος in ὁποῖα δεῖ, ἐπιδιδόναι
χρὴ ἐς πλῆθος τοῦ ῥυφήματος, ὡς ἐν κεφαλαίῳ
εἰρῆσθαι: τὰ μὲν γὰρ θᾶσσον καὶ μᾶλλον πλα-
10 δῶντα ταχυτῆτα σημαίνει κρίσιος, τὰ δὲ βραδύ-
τερον πλαδῶντα καὶ ἧσσον βραδυτέρην σημαίνει
τὴν κρίσιν. καὶ ταῦτα αὐτὰ μὲν καθ' ἑωυτὰ
13 τοιάδε τὸ ἐπίπαν ἐστί.
XIII. Πολλὰ δὲ καὶ ἄλλα ἐπίκαιρα παρεῖται,
οἷσι προσημαίνεσθαι δεῖ, ἃ εἰρήσεται ὕστερον. καὶ
ὅσῳ ἂν πλείων ἡ κάθαρσις γίνηται, τοσῷδε χρὴ
πλεῖον διδόναι ἄχρι κρίσιος" μάλιστα δὲ κρίσιος
ὑπερβολῆς δύο ἡμερέων, οἷσί γε ἢ πεμπταίοισιν ἢ
ἑβδομαίοισιν ἢ ἐναταίοισιν δοκεῖ κρίνειν, ὡς καὶ τὸ
ἄρτιον καὶ τὸ περισσὸν προμηθήσῃ"" μετὰ δὲ τῷ
μὲν ῥυφήματι τὸ πρωὶ χρηστέον, ὀψὲ δὲ ἐς σιτία
μεταβάλλειν.
XIV. Συμφέρει δὲ τὰ τοιάδε ὡς ἐπὶ τὸ πολὺ
τοῖς οὔχῃσι πτισάνῃσιν αὐτίκα χρεωμένοις. αἵ
τε γὰρ ὀδύναι ἐν τοῖσι πλευριτικοῖσιν αὐτίκα
παύονται αὐτόματοι, ὅταν ἄρξωνται πτύειν τι
ἄξιον λόγου καὶ ἐκκαθαίρεσθαι, αἵ τε καθάρσιες
πολλὸν τελεώτεραί εἰσι, καὶ ἔμπυοι ἧσσον γίνον-
ται, ἢ εἰ ἀλλοίως τις διαιτῴη, καὶ αἱ κρίσιες
ἁπλούστεραι καὶ εὐκρυτώτεραι καὶ ἧσσον ὑπο-
στροφώδεες.
(51,) XV. Τὰς δὲ πτισάνας χρὴ ἐκ κριθέων
ὡς βελτίστων εἶναι καὶ κάλλιστα ἑψῆσθαι, καὶ
1 προμηθήσῃ Littré, the MSS. having mpoundes ἧ. The MS.
reading can be kept only if προμηθές be given a passive
72
 REGIMEN IN ACUTE DISEASES, xu.—xv.

is suitable ; it will be stated later what is suitable in

each form of illness. Should the mouth be moist,
and the sputa as they should be, increase as a
general rule the quantity of the gruel; for early
appearance of abundant moisture indicates an
early crisis, while a later appearance of scanty
moisture indicates a late crisis. In their essence
the facts are on the whole as stated.
XIII. Many other important points have been
passed over which must be used in prognosis; these
will be discussed later. The more complete the
purging of the bowels the more the quantity of
gruel administered should be increased until the
crisis. In particular, proceed thus for two days
after the crisis, in such cases as lead you to suppose
that the crisis will be on the fifth, seventh or ninth
day, so as to make sure of both the even and the
odd day. Afterwards you must administer gruel
in the morning, but you may change to solid food in
the evening.
XIV. The above rules are on the whole useful
to those who administer unstrained gruel from the
outset. For in cases of pleurisy the pains at once cease
of their own accord, as soon as sputa worth mention-
ing begin to be brought up and purgings begin to
take place; while the purgings are much more
complete, and empyema is less likely to occur, than
if another regimen were adopted, and the crises are
simpler, more decisive, and less liable to relapses.
XV. Gruel should be made from the finest barley,
and boiled as well as possible, especially if more

meaning (‘‘carefully guarded against”). Not finding a

parallel to this I have adopted the reading of Littré.
73
 ΠΕΡῚ AIAITHZ ΟΞΕΩΝ

ἄλλως ἢν μὴ τῷ χυλῷ μούνῳ μέλλῃς χρῆσθαι"

μετὰ γὰρ τῆς ἄλλης ἀρετῆς τῆς πτισάνης τὸ
ὀλισθηρὸν τὴν κριθὴν καταπινομένην ποιεῖ μὴ
βλάπτειν" οὐδαμῇ γὰρ προσίσχει οὐδὲ μένει, κατὰ
τὴν τοῦ θώρηκος ἴξιν" ὀλισθηροτάτη δὲ καὶ ἀδι-
ψοτάτη καὶ εὐπεπτοτάτη καὶ ἀσθενεστάτη ἐστὶν
ἡ κάλλιστα ἐφθή' ὧν πάντων δεῖ.
XVI. Ἢν οὖν μὴ προστιμωρήσῃ τις ὅσων
δεῖται αὐτάρκης εἶναι ὁ τρόπος τῆς τοιαύτης
πτισανορρυφίης, πολλαχῇ βεβχάψεται. οἷσι
γὰρ σῖτος αὐτίκα ἐγκατακέκλεισται, εἰ μή τις
ὑποκενώσας δοίη τὸ ῥύφημα, τὴν ὀδύνην ἐ ἐνεοῦσαν
προσπαροξύνειεν ἂν καὶ μὴ ἐνεοῦσαν ἂν ἐμποι-
ἤσειεν, καὶ πνεῦμα πυκνότερον γένοιτ᾽ ἄν: κακὸν
δὲ τοῦτο᾽ ξηραντικόν τε “γὰρ πνεύμονος καὶ κο-
πῶδες ὑποχονδρίων καὶ ἤτρου καὶ φρενῶν" τοῦτο
10 δέ, ἢν
ἢ ἔτι τοῦ πλευροῦ τῆς ὀδύνης συνεχέος ἐούσης
καὶ πρὸς τὰ θερμάσματα μὴ χαλώσης καὶ τοῦ
πτυάλου μὴ ἀνιόντος, ἀλλὰ καταγλισχραινομένου
ἀσαπέως, ἢν μὴ λύσῃ τις τὴν ὀδύνην ἢἢ κοιλίην
μαλθάξας 2 φλέβα ταμών, ὁπότερον ἂν τούτων
σημήνῃ, τὰς δὲ πτισάνας ἢν οὕτως ἔχουσι διδῷ,
16 ταχέες οἱ θάνατοι τῶν τοιούτων γίνονται.
XVII. Ava ταύπας οὖν τὰς προφάσιας καὶ
ἑτέρας τοιαύτας ' οἱ οὔλῃσι πτισάνῃσι χρεώμενοι
ἑβδομαῖοι, καὶ ὀλιγημερώτεροι θνήσκουσιν, οἱ μέν
τι καὶ τὴν γνώμην βλαβέντες, οἱ δ᾽ ὑπὸ τῆς
ὀρθοπνοίης τε καὶ τοῦ ῥέγχεος ἀποπνιγέντες.
μάλα δὲ τοὺς τοιούτους οἱ ἀρχαῖοι βχλητοὺς ἐνό
1 After τοιαύτας A has μᾶλλον and Μ ἔτι μᾶλλον.

1 αὐτίκα seems to have this sense here.

74
 REGIMEN IN ACUTE DISEASES, xv.-xvun.

than the pure juice is going to be used. For one of

the virtues of gruel is its lubricant nature, which
prevents the barley that is swallowed from doing
any harm, since it clings nowhere and does not
stick on its way through the chest. In addition to
its excellent lubricating qualities the best boiled
gruel quenches thirst the most, is the most easily
digested, and the least disturbing. All these
characteristics are needed.
XVI. The administration of this gruel requires
certain aids, if it is to accomplish its purpose; and
if they are not given manifold harm will result.
When for instance food is at the time! confined in
the bowels, should the gruel be given without first
emptying them, it will increase any pain already
existing or cause one if it does not exist already,
and the respiration will become more rapid. This
is harmful, in that it dries the lungs, besides causing
discomfort in the hypochondria, the hypogastrium,
and the diaphragm. Moreover, suppose the pain in
the side continues and does not yield to the fomen-
tations, while the sputum is not brought up, but
becomes viscid without coction; should gruel be
administered in these conditions without first re-
lieving the pain, either by loosening the bowels
or by venesection, whichever of these courses is
indicated, a fatal termination will quickly follow.
XVII. For these reasons, as well as for others like
them, those who take unstrained gruel die on the
seventh day or earlier, some after being seized
with delirium also, others being suffocated by
orthopnoea and rales. The ancients? thought such
sufferers “stricken,” just because after death the
2 For these see p. 64.
75
 ΠΕΡῚ ΔΙΑΙΤῊΣ OZEQN

μιζον εἶναι διὰ τόδε οὐχ ἥκιστα, ὅτι ἀποθανόντων

αὐτῶν ἡ πλευρὴ πελιὸνὴ εὑρίσκεται, ἴκελόν τι
πληγῇ. αἴτιον δὲ τούτου ἐστίν, ὅτι πρὶν λυθῆναι
10 τὴν ὀδύνην θνήσκουσιν" ταχέως γὰρ πνευματίαι
γίνονται" ὑπὸ δὲ τοῦ πολλοῦ καὶ πυκνοῦ πνεύ-
ματος, ὡς ἤδη εἴρηται, καταγλισχραινόμενον τὸ
πτύαλον ATEN TOS κωλύει τὴν ἐπάνοδον γίνεσθαι,
ἀλλὰ τὴν ῥέγξιν ποιεῖ ἐνισχόμενον ἐν τοῖσι
βρογχίοισι τοῦ πνεύμονος. καὶ ὅταν ἐς τοῦτο
ἔλθῃ, θανατῶδες ἤδη ὡς ἐπὶ τὸ πολύ ἐστι: καὶ
yap | αὐτὸ TO πτύαλον ἐμισχόμενον κωλύει "μὲν τὸ
πνεῦμα ἔσω φέρεσθαι, ἀναγκάζει δὲ ταχέως ἔξω
φέρεσθαι" καὶ οὕτως ἐς τὸ κακὸν ἀλλήλοισι συν-
20 τιμωρεῖ. τό τε yap πτύαλον ἐνισχόμενον. πυκνὸν
τὸ πνεῦμα ποιεῖ, τό τε πνεῦμα πυκνὸν ἐὸν ἐπι-
γλισχραίνει τὸ πτύαλον καὶ κωλύει ἀπολισθάνειν.
καταλαμβάνει δὲ ταῦτα οὐ μοῦνον ἢν πτισάνῃ
ἀκαίρως χρέωνται, ἀλλὰ πολὺ μᾶλλον, ἡἤν τι ἄλλο
95 φάγωσιν ἢ πίωσι πτισάνης ἀνεπιτηδειότερον.
(6 L.) XVIII. Maha μὲν οὖν τὰ πλεῖστα
παραπλήσιοί εἰσιν αἱ τιμωρίαι τοῖσί τε οὔλῃσι
πτισάνῃσι χρεωμένοισι τοῖσί τε χυλῷ αὐτῷ"
τοῖσι δὲ μηδετέρῳ τούτων, ἀλλὰ ποτῷ μοῦνον,
ἔστιν ὅπῃ καὶ διαφερόντως τιμωρητέον. χρὴ δὲ
6 τὸ πάμπαν οὕτω ποιεῖν"
XIX. Ἣν μὲν νεοβρῶτι αὐτῷ ἐόντι καὶ κοιλίης
μὴ ὑποκεχωρηκυίης ἄρξηται ὁ πυρετός, ἤν τε σὺν
ὀδύνη ἤν τε ἄνευ ὀδύνης, ἐπισχεῖν τὴν δόσιν τοῦ
ῥυφήματος, ἔστ᾽ ἂν οἴηται κεχωρηκέναι ἐς τὸ
κάτω μέρος τοῦ ἐντέρου τὸ σιτίον. χρῆσθαι δὲ
ποτῷ, ἣν μὲν ἄλγημά τι ἔχη, ὀξυμέλιτι, χειμῶνος
μὲν θερμῷ, θέρεος δὲ ψυχρῷ: ἣν δὲ πολλὴ δίψα
76
 REGIMEN IN ACUTE DISEASES, xvu.—xix.

side is found to be livid, as if a blow had been

received, The reason for this appearance is that
death occurs before the pain is relieved. For they
quickly suffer from difficulty in breathing. The
heavy and rapid respiration, as I have already said,
makes the sputum become viscid without coction,
and prevents its expulsion, so that it causes the rales
by being confined in the bronchial passages. At
this point death commonly occurs; the mere con-
finement of the sputum, in fact, while preventing
the entrance of breath, forces it out quickly. So
one mischief aggravates the other; the confinement
of sputum renders respiration rapid, and the rapidity
of the respiration makes the sputum viscid, pre-
venting its slipping away. These attacks not only
result from unseasonable administration of gruel, but
are much more likely to occur if the patient has
eaten or drunk something less suitable than gruel.
XVIII. Now the measures necessary to help the
administration of the pure juice are practically the
same as those required by unstrained gruel; but
when neither is given, but only drink, they are in
some ways different. In general terms the rules to
be observed are the following.
XIX. Should the fever begin when the patient
has recently taken food and the bowels have not
been emptied, whether pain be present or not,
refrain from giving gruel until he thinks that the
food has descended to the lower part of the bowel.
The drink to be employed, should there be any
pain, is oxymel,! warm in winter and cold in
summer, If there be great thirst, give hydromel

1 A mixture of vinegar and honey,

77
 ΠΕΡῚ ΔΙΑΙΤῊΣ OZEQN

ἢ, καὶ μελικρήτῳ καὶ ὕδατι. ἔπειτα, ἢν μὲν

ἄχγημα ἐνῇ ἢ τῶν ἐπικινδύνων τί ἐμφαίνηται,
10 διδόναι τὸ ῥύφημα μήτε πολὺ μήτε παχύ, μετὰ
δὲ τὴν ἑβδόμην, ἢἢν ἰσχύῃ. ἢν δὲ μὴ ὑπεληλύθῃ
ὁ παλαιότερος σῖτος νεοβρῶτι ἐόντι, ἢν μὲν ἰσχύη
τε καὶ ἀκμάξῃ τῇ ἡλικίῃ, κλύσαι, ἢν δὲ ἀσθε-
νέστερος ἢ, βαλάνῳ προσχρήσασθαι, ἢν μὴ
15 αὐτόματα διεξίῃ καλῶς.
ΧΧ, Καιρὸν δὲ τῆς δόσιος τοῦ ῥυφήματος
τόνδε “μάλιστα φυλάσσεσθαι κατ᾽ ἀρχὰς καὶ διὰ
παντὸς τοῦ νοσήματος" ὅταν μὲν οἱ πόδες ψυχροὶ
ἔωσιν, ἐπισχεῖν χρὴ τοῦ ῥυφήματος τὴν δόσιν,
μάλιστα δὲ καὶ τοῦ ποτοῦ ἀπέχεσθαι: ὅταν δὲ
ἡ θέρμη καταβῇ ἐς τοὺς πόδας, τότε διδόναι"
καὶ νομίξειν μέγα δύνασθαι τὸν καιρὸν τοῦτον
ἐν πάσῃσι τῇσι νούσοισιν, οὐχ ἥκιστα δὲ ἐν
τῆσιν ὀξείῃσιν, μάλιστα δ᾽ ἐν τῇσι μᾶλλον πυρε-
10 τώδεσιν. καὶ ἐπικινδυνοτάτησιν." χρῆσθαι δὲ
πρῶτον * μὲν χυλῷ, ἔπειτα δὲ πτισάνῃ, κατὰ τὰ
12 τεκμήρια τὰ προγεγραμμένα ἀκριβέως θεωρέων.
(7 L.) XXI. Ὀδύνην δὲ πλευροῦ, ἤν τε κατ᾽
ἀρχὰς γίνηται ἤν θ᾽ ὕστερον, θερμάσμασι μὲν
πρῶτον οὐκ ἀπὸ τρόπου χρησάμενον πειρηθῆναι
διαλῦσαι. θερμασμάτων δὲ κράτιστον μὲν ὕδωρ
θερμὸν ἐν ἀσκῷ ἢ ἐν κύστει ἢ ἐν χαλκῷ ἀγγείῳ
ἢ ἐν ὀστρακίνῳ. προὑποτιθέναι δὲ"χρὴ μαλθακόν
τι πρὸς τὴν πλευρὴν προσηνείης εἵνεκεν. ἀγαθὸν
δὲ καὶ σπόγγος μαλθακὸς μέγας ἐξ ὕδατος θερμοῦ
ἐκπεπιεσμένος προστίθεσθαι: περιστέγειν δὲ ἄνω

1 MV have ἐπικινδυνοτάτῃσι. A omitskal ἐπικιν. altogether,

Possibly the words are a gloss,
78
 REGIMEN IN ACUTE DISEASES, χιχ.- χχι.

and water. Later, should there be any pain or

should any dangerous symptom appear, let the gruel
given be neither much nor thick, and give it only
after the seventh day, and if the strength be
maintained. If the previous food which the patient
has recently eaten should not have gone down, give
an enema if the patient be strong and in the prime
of life, but if he be too weak use a suppository, should
the bowels be not well moved of their own accord.
XX. This is the time for administering gruel that
must be most carefully observed both at the
beginning of the illness and throughout its course.
When the feet are cold you must refrain from
giving gruel, and especially from giving drinks;
give the gruel when the heat descends to the feet.
Consider this time of great importance in all diseases,
particularly in acute diseases, and most of all in
those where the fever is high and the danger very
great. Use first the pure juice, then the gruel,
keeping a sharp eye for the signs already described.
XXI. When there is pain in the side, whether at
the beginning or later, it is not amiss to try to
dissipate it first by hot fomentations. The best
fomentation is hot water in a skin, or bladder, or
bronze or earthen vessel. Apply something soft to
the side first to prevent discomfort. A good thing
also to apply is a big, soft sponge dipped in hot
water and squeezed out. You must, however, cover
up the heat on the upper part,! for doing so will
ΤΠ} e. on the part of the sponge not next to the skin.

2 πρῶτον is my reading. MV have πρῶτον μάλιστα μὲν and

A has μάλιστα μὲν only, μάλιστα is omitted by the Paris
MS. 2276 (5).
79
 ΠΕΡῚ ATAITHE OSEQN

10 τὴν θάλψιν χρή. πλείω τε γὰρ χρόνον ἀρκέσει

καὶ Tapapevel, Kal ἅμα ὡς μὴ ἡ ἀτμὶς πρὸς τὸ
πνεῦμα τοῦ κάμνοντος φέρηται, ἣν ἄρα μὴ δοκῇ
καὶ τοῦτο χρήσιμον πρός τι εἶναι" ἔστι γὰρ ὅτε
δεῖ πρός τι. ἔτι δὲ καὶ κριθαὶ ἢ ἢ Spoor: ἐν ὄξει
κεκρημένῳ σμικρῷ ὀξυτέρῳ ἢ ὡς ἂν πίοι τις
διέντα καὶ ἀναζέσαντα ἐς μαρσίππια καταρ-
ράψαντα προστιθέναι. καὶ πίτυρα τὸν αὐτὸν
τρόπον. ξηραὶ δὲ πυρίαι, ἅλες, κέγχροι πεφρυ-
γμένοι ἐν εἰρινέοισι μαρσιππίοισιν ἐπιτηδειότατοι"
20 καὶ γὰρ κοῦφον καὶ προσηνὲς ὁ κέγχρος.
XXII. Aves δὲ μάλθαξις ἡ τοιήδε καὶ Tas πρὸς
κληῖδα περαινούσας ἀλγηδόνας" τομὴ μέντοι οὐχ
ὁμοίως λύει ὀὃ ὕνην, ἢν μὴ πρὸς τὴν κληῖδα περαίνῃ
ἡ ὀδύνη" ἣν δὲ μὴ λύηται πρὸς τὰ θερμάσματα
ὁ πόνος, οὐ χρὴ πολὺν χρόνον. θερμαίνειν" καὶ γὰρ
ξηραντικὸν τοῦ πνεύμονος τοῦτο καὶ ἐμπυητικόν'
ἀλλ᾽ ἣν μὲν σημαίνῃ ἡ ὀδύνη ἐς κληῖδα ἢ ἐς
βραχίονα βάρος ἢἢ περὶ μαζὸν ἢ
ἢ ὑπὲρ τῶν φρενῶν,
τάμνειν χρὴ τὴν ἐν τῷ ἀγκῶνι φλέβα τὴν ἔσω
10 καὶ μὴ ὀκνεῖν συχνὸν ἀφαιρεῖν, ἔστ᾽ ἂν ἐρυθρό-
τερον πολλῷ ῥυῇ ἢ ἀντὶ καθαροῦ τε καὶ ἐρυθροῦ
12 πελιδνόν" ἀμφότερα γὰρ γίνεται.
XXIII. Ἣν δ᾽ ὑπὸ φρένας ἢ τὸ ἄλγημα, ἐς δὲ
τὴν κληῖδα μὴ σημαίνῃ, μαλθάσσειν χρὴ τὴν
κοιλίην ἢ μέλανι ἐλλεβόρῳ ἢἢ πεπλίῳ, μέλανι μὲν
δαῦκος ἢ σέσελι ἢ κύμινον ἢ ἄνησον ἢ ἄλλο τι
τῶν εὐωδέων μίσγοντα, πεπλίῳ δὲ ὀπὸν σιλφίου.
ἀτὰρ καὶ μισγόμενα ἀλλήλοισιν ὁμοιότροπα ταῦτ᾽

1 JIelleborus niger. * Euphorbia peplus.

3 Athamanta cretensis, 4 Laserpitiwn latitolium.
80
 REGIMEN IN ACUTE DISEASES, χχι.-- ΧΧΠΠ.

make it hold out and last for a longer time; besides,

it will prevent the steam being carried towards
the breath of the patient—unless indeed the
patient’s breathing it be considered an advantage,
as in fact it occasionally is. Barley too or vetches:
soak in vinegar that is slightly stronger than
could be drunk, boil, sew up in bags and then
apply. Bran may be used in like manner. For
dry fomentations, salt or toasted millet in woollen
bags is most suitable; millet is also light and
soothing.
XXII. A soft fomentation like this relieves the
pains too that extend to the collar-bone. Vene-
section, however, does not relieve the pain so well
unless it extends to the collar-bone. If the pain
does not give way before the hot applications, do
not continue them for long; continued heat dries
the lungs and is apt to cause empyema. Should,
however, the pain show signs of extending to the
collar-bone, or should there be a weight in the
fore-arm, or in the region of the breast, or above
the diaphragm, you must open the inner vein at the
elbow, and not hesitate to take away much blood
until it flows much redder, or until it becomes livid
instead of clear and red. Either of these changes
may occur.
XXIII. If the pain be under the diaphragm, and
does not declare itself towards the collar-bone,
soften the bowels with black hellebore! or peplium,?
mixing with the black hellebore daucus,* seseli,*
cumin, anise or some other fragrant herb, and with
the peplium juice of silphium.® In fact the blending

5 A sort of assafoetida,
81
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ

ἐστιν. ἄγει δὲ μέλας μὲν καλλίω καὶ κρισιμώτερα

πεπλίον, πέπλιον δὲ μέλανος φυσέων καταρρηκτι-
κώτερόν ἐστιν. ἄμφω δὲ ταῦτα ὀδύνην παύει"
παύει δὲ καὶ ἄλλα συχνὰ τῶν ὑπηλάτων' κρά-
trata δὲ ταῦτα ὧν ἐγὼ οἶδα ἐστίν: ἐπεὶ καὶ τὰ
ἐν τοῖσι ῥυφήμασι διδόμενα ὑπήλατα ἀρήγει,
ὅσα μὴ ἄγαν ἐστὶν ἀηδέα ἢἢ διὰ πικρότητα ὴ δι
ἄλλην τινὰ ἀηδίην, ἢἢ διὰ πλῆθος ἢ διὰ χροιὴν ἢ
ὑποψίην τινά.
XXIV. Τῆς μέντοι πτισάνης, ὅταν πίῃ τὸ
φάρμακον, ἐπιρρυφεῖν αὐτίκα χρὴ διδόναι μηδὲν
ἔλασσον ἀξίως “λόγου ἢ ὅσον εἴθιστο" ἐπεὶ καὶ
κατὰ λόγον ἐστὶ μεσηγὺ τῆς καθάρσιος μὴ διδόναι
ῥυφεῖν" ὅταν δὲ λήξῃ ἡ κάθαρσις, τότε ἔλασσον
ῥυφείτω ἢ ὅσον εἴθιστο. μετὰ δὲ ταῦτα ἀναγέτω
ἐπὶ τὸ πλεῖον, ἢν ἥ τε ὀδύνη πεπαυμένη ἢ καὶ
8 μηδὲν ἄλλο ἐναντιῶται.
XXV. ὑτὸς δέ μοι λόγος ἐστίν, Ki χυλῷ
δέῃ πτισάνης χρῆσθαι. φημὶ γὰρ ἄμεινον εἶναι
αὐτίκα ἄρξασθαι ῥυφεῖν τὸ ἐπίπαν μᾶλλον ἢ
προκενεαγγήσαντα ἄρξασθαι: τοῦ ῥυφήματος τρι-
ταῖον ἢ τεταρταῖον ἢ πεμπταῖον. ἢ ἑκταῖον ἢ
ἑβδομαῖον, 7ἤν γε μὴ προκριθῇἡ νοῦσος ἐν τούτῳ
τῷ χρόνῳ. αἱ δὲ προπαρασκευαὶ καὶ τούτοισι
παραπλήσιοι ποιητέαι, ὁποῖαι εἴρηνται.
(8 L.) XXVI. Περὶ μὲν οὖν ῥυφήματος προσ-
άρσιος οὕτω γινώσκω. ἀτὰρ καὶ περὶ ποτοῦ,
ὁποῖον ἄν τις μέλλῃ πίνειν, τῶν -“προσγραφῆησο-
μένων ωὑτὸς λόγος τὸ ἐπίπαν ἐστίν. οἷδα δὲ
τοὺς int povs | Ta ἐναντιώτατα ἢ ὡς δεῖ ποιέοντας"
βούλονται γὰρ πάντες ὑπὸ τὰς ἀρχὰς τῶν νούσων
προταριχεύσαντες τοὺς ἀνθρώπουςἢ δύο ἢ τρεῖς
82
REGIMEN IN ACUTE DISEASES, xxur.—xxv1,

of these constituents gives a harmonious compound.

Black hellebore causes evacuations that are better
and more favourable to the crisis than does peplium;
but peplium breaks flatulence better than black
hellebore. Both, however, stop pain, as do also many
other evacuants; but these are the best I know
of, though evacuants given in the gruel help, if
they are not too unpleasant owing to bitterness
or other unpleasant taste, or owing to quantity,
colour, or some quality that arouses the patient's
suspicion.
XXIV. Immediately after he has taken the purge,
give the patient a quantity of gruel not appreciably
less than usual, though it is reasonable to suspend
giving it while the purge is acting. When the
purging has ceased, give less gruel than usual,
afterwards increasing it gradually, if the pain have
ceased and nothing else indicate the contrary.
XXV. I recommend the same rule if it be neces-
sary to use the pure juice of barley. For I hold it
to be better on the whole to begin giving it at once
rather than to starve the patient and then to begin
giving the gruel on the third, fourth, fifth, sixth or
seventh day, should the disease not reach a crisis in
the interval. In this case too the preparations to
be made are similar to those I have described.
XXVI. Such are my recommendations for the
administration of gruel; and as to drink, whatever
be the nature of that to be given, the directions that
I shall set forth are in general the same. I am con-
vinced that the practice of physicians is the exact
opposite of what it should be; for they all wish at
the beginning of a disease to reduce the patient by

83
 ΠΕΡῚ AIAITHS OZEQN

ἢ καὶ πλ είους ἡμέρας οὕτω προσφέρειν τὰ ῥυφή-

ματα καὶ τὰ πόματα: καὶ ἴσως τι καὶ εἰκὸς δοκεῖ
10 αὐτοῖσι εἶναι μεγάλης μεταβολῆς γινομένης τῷ
1 σώματι μέγα τι κάρτα καὶ ἀντιμεταβάλλειν.
XXVIII. Τὸ δὲ μεταβάλλειν μὲν εὖ ἔχει μὴ
ὀλίγον: ὀρθῶς μέντοι ποιητέη καὶ βεβαίως ἡ
μεταβολὴ καὶ ἔκ γε τῆς μεταβολῆς ἡ πρόσαρσις
τῶν γευμάτων. ἔτι μᾶλλον. μάλιστα μὲν οὖν ἂν
βλάπτοιντο, εἰ μὴ ὀρθῶς μεταβάλλοιεν, οἱ οὔλῃσι
τῇσι πτισάνῃσι χρεώμενοι: βλάπτοιντο δ᾽ ἂν καὶ
οἱ μούνῳ τῷ ποτῷ χρεώμενοι, ea i δ᾽ ἂν
καὶ οἱ μούνῳ τῷ 'χυλῷ χρεώμενοι,3 ἥκιστα δ᾽ ἂν
οὗτοι.
(9 1.) XXVIII. Χρὴ δὲ καὶ τὰ μαθήματα
ποιεῖσθαι ἐν τῇ διαίτῃ τῶν ἀνθρώπων ἔτι ὑγιαι-
νόντων, οἷα συμφέροι. εἰ γὰρ δὴ τοῖσί γε
ὑγιαίνουσι φαίνεται διαφέροντα μεγάλα τὰ τοῖα
ἢ τοῖα διαιτήματα καὶ ἐν ἄλλῳ τινὶ καὶ ἐν τῇσι
μεταβολῇσι, πῶς οὐχὶ καὶ ἐν τῇσι νούσοισι
διαφέρει μέγα καὶ τούτων ἐν τῆσιν ὀξυτάτῃσι
μέγιστα ; ἀλλὰ μὴν εὐκαταμάθητόν γέ ἐστιν, ὅτι
φαύλη δίαιτα βρώσιος καὶ πόσιος αὐτὴ ἑωυτῇ
10 ἐμφερὴς αἰεὶ ἀσφαλεστέρη ἐστὶν τὸ ἐπίπαν ἐς
ὑγιείην, ἢ εἴ τις ἐξαπίνης μέγα μεταβάλλοι ἐς
ἄλλα. ἐπεὶ καὶ τοῖσι δὶς σιτεομένοισι τῆς ἡμέρης
καὶ τοῖσι μονοσιτέουσιν αἱ ἐξαπιναῖοι μεταβολαὶ
βλάβας καὶ ἀρρωστίην παρέχουσιν. καὶ τοὺς
1 MV read γενομένης.
2 A omits the second clause (βλάπτοιντο. . . χρεώμενοι).
3 συμφέροι A: συμφέρει other MSS. I have kept the
reading of A, as the ‘‘vague” optative without ἂν is
common in the Corpus, See Vol. L, p. 59 (footnote),
34
REGIMEN IN ACUTE DISEASES, xxvi.-xxvin.

starvation for two, three, or even more days before

administering gruel and drink. Perhaps they consider
it natural, when a violent change is taking place}
in the body, to counteract it by another violent
change.
XXVITI. Now to bring about a change is no small
gain, but the change must be carried out correctly
and surely, a remark which applies even more to the
administration of food after the change. Now those
will be most harmed, should the change not be
correct, who take unstrained gruel, Those too will
be harmed who take drink only, as well as those
who take the juice of barley only, but the last
least of all.
XXVIII. A physician’s studies should include a
consideration of what is beneficial in ἃ patient’s
regimen while he is yet in health. For surely, if
men in health find that one regimen produces very
different results from another, especially when the
regimen is changed, in disease too there will be
great differences, and the greatest in acute diseases.
But it is easily discovered that a simple? diet of
food and drink, if it be persevered in without a
break, is on the whole safer for health than a sudden,
violent change. For example, sudden changes cause
harm and weakness, both to those who take one, and
to those who take two full meals a day. Those too
who are not in the habit of lunching, if they have
taken lunch, immediately become feeble, heavy in all

1 Or, reading γενομένης, ‘‘ has taken place.”

2 So apparently is the meaning of φαῦλος here; Galen
comments on its meaning. See 6. 9. xv. 341. But it may be
“bad,” ‘‘ poor.”

85
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ

μέν γε μὴ μεμαθηκότας a ἀριστᾶν, ἢν ἀριστήσωσιν,

εὐθέως aἀρρώστους ποιεῖ καὶ βαρέας ὅλον τὸ σῶμα
καὶ ἀσθενέας καὶ ὀκνηρούς" ἢν δὲ καὶ ἐπιδειπνή-
σωσιν, ὀξυρεγμιώδεας. ἐνίοισι δ᾽ ἂν καὶ σπατίλη
γένοιτο, ὅτε παρὰ τὸ ἔθος ἠχθοφόρηκεν ἡ κοιλίη
20 εἰθισμένη ἐπιξηραίνεσθαι καὶ μὴ δὶς διογκοῦσθαι
21 μηδὲ δὶς ἕψειν τὰ σιτία.
XXIX. ᾿Αρήγει οὖν τούτοισιν ἀνασηκῶσαι τὴν
μεταβολήν' ἐγκοιμηθῆναι γὰρ χρή, ὥσπερ νύκτα
ἄγοντα μετὰ τὸ δεῖπνον, τοῦ μὲν χειμῶνος ἀρ-
peyéws, τοῦ δὲ θέρεος alarm ews: ἣν δὲ καθεύδειν
μὴ δύνηται, βραδεῖαν, συχνὴν ὁδὸν περιπλανη-
θέντα, μὴ στασίμως, δειπνῆσαι μηδὲν ἢ ὀλίγα
μηδὲ βλαβερά' ἔτι δὲ ἔλασσον πιεῖν καὶ μὴ
ὑδαρές. ἔτι δὲ μᾶλλον ἂν πονήσειεν ὁ τοιοῦτος,
εἰ τρὶς φάγοι τῆς ἡμέρης ἐς κόρον" ἔτι δὲ μᾶλλον,
10 εἰ πλεονάκις" καίτοι γε πολλοί εἰσιν οἱ εὐφόρως
φέρουσι, τρὶς σιτεόμενοι τῆς ἡμέρης ἐς πλῆθος,
12 οἱ ἂν οὕτως ἐθισθῶσιν.
ΧΧΧ. ᾿Αλλὰ μὴν καὶ οἱ μεμαθηκότες δὶς
σιτεῖσθαι "τῆς ἡμέρης, ἢν μὴ ἀριστήσωσιν, ἀσθε-
νέες καὶ ἄρρωστοί εἰσιν καὶ dethol ἐς πᾶν ἔργον
καὶ καρδιαλγέες" “κρέμασθαι γὰρ αὐτοῖσι δοκεῖ
τὰ σπλάγχνα, καὶ οὐρέουσι θερμὸν καὶ χλωρόν,
καὶ ἡ ἄφοδος συγκαίεται. ἔστι δ᾽ οἷσι καὶ τὸ
στόμα πικραίνεται καὶ οἱ ὀφθαλμοὶ κοιλαίνονται
καὶ οἱ κρόταφοι πάλλονται καὶ τὰ ἄκρα ΩΣ
χεται,} καὶ οἱ μὲν πλεῖστοι ἀνηριστηκότες 3 οὐ
1 διαψύχονται MSS. : διαψύχεται Galen.
A has πλεῖστοι of ἂν ἠριστηκότες, M πλεῖστοι τῶν ἀνηρισ-
τηκότων οὐ δύνανται τὸ δεῖπνον, V πλεῖστοι τῶν ἀνηριστηκότων
οὐ δύνανται κατεσθίειν τὸ δεῖπνον. I read (with Kihlewein)
86
REGIMEN IN ACUTE DISEASES, xxvut.-xxx.

the body, weak and sluggish. Should they also dine,

they suffer from acid eructations. Diarrhoea too may
occur in some cases, because the digestive organs
have been loaded, contrary to habit, when they are
accustomed to a period of dryness, and not to be
twice distended with food and to digest food twice.
XXIX. It is beneficial, then, in these cases to
counterbalance the change, Thus one should sleep
off the meal,! as one passes the night after dinner,”
avoiding cold in winter and heat in summer. If
sleep be impossible, a slow, long walk should be
taken, without stopping; then no dinner should be
eaten, or at least only a little light food; still less
should be drunk, and that not diluted. Such a man
will suffer yet more if he eat three times a day to
surfeit, and still more if he eat more often. Yet
there are many who, if accustomed to it, can easily
bear three full meals a day.
XXX. But, indeed, those too who have the habit
of taking two meals a day, should they omit lunch,
find themselves weak, feeble, averse to all exertion,
and the victims of heart-burn. Their bowels seem
to hang, the urine is hot and yellow, and the stools
are parched. In some cases the mouth is bitter,
the eyes are hollow, the temples throb, and the
extremities are chilled ; most men who have missed
1 Such I take to be the force of the preposition in
ἐγκοιμηθῆναι.
2 Galen says that we must either change τὸ δεῖπνον to τὸν
ἄριστον, or understand μετὰ τὸν ἄριστον after χρή. The latter
suggestion is the simpler. The text of Galen appears to be
corrupt, but the drift of the passage is clear.
ἀνηριστηκότες from A, and omit the οἱ of A as a repetition
of the preceding syllable. Kiihlewein puts ἀνηριστηκότες
after κατεσθίειν.
87
 ΠΈΡΙ. ΔΙΑΙΤΉΣ ΟΞΕΩΝ

ι0 δύνανται κατεσθίειν τὸ δεῖπνον, δειπνήσαντες δὲ

βαρύνουσι τὴν κοιλίην καὶ δυσκοιτέουσι πολὺ
12 μᾶλλον ἢ εἰ προηριστήκεσαν.
ΧΧΧΙ. Ὁπότε οὖν ταῦτα τοιαῦτα γίνεται
τοῖσιν ὑγιαίνουσιν εἵνεκεν ἡμίσεος ἡμέρης διαίτης
μεταβολῆς, παρὰ τὸ ἔθος οὔτε προσθεῖναι λυσι-
4 τελεῖν φαίνεται οὔτε ἀφελεῖν.
XXXII. Εἰ τοίνυν οὗτος ὁ παρὰ τὸ ἔθος μο-
νοσιτήσας ὅλην τὴν ἡμέρην κενεαγγήσας δει-
πνήσειεν ὁπόσον εἴθιστο, εἰκὸς αὐτόν, εἰ τότε
ἀνάριστος ἐὼν ἐπόνει καὶ ἠρρώστει, δειπνήσας
δὲ τότε βαρὺς ἦν, πολὺ μᾶλλον βαρύνεσθαι" εἰ
δέ γε ἔτι πλείω χρόνον κενεαγγήσας ἐξαπίνης
7 μεταδειπνήσειεν, ἔτι μᾶλλον βαρυνεῖται."
ΧΧΧΠΙ. Τὸν οὖν παρὰ τὸ ἔθος κενεαγγήσαντα
συμφέρει ταύτην τὴν ἡμέρην ἀντισηκῶσαι ὧδε'
ἀρριγέως καὶ ἀθαλπέως καὶ ἀταλαιπώρως---ταῦτα
γὰρ πάντα βαρέως ἂν ἐνέγκαι---τὸ δὲ δεῖπνον
1 In this chapter there are two noticeable variants. MV
omit τὴν after ὕλην, and A for εἰ τότε ἀνάριστος reads εἰ ὅτε
ἀνάριστος. Littré, however, building on Galen’s comment
(ὃ λέγει τοιοῦτον ἐστίν: εἰ ὁ παρὰ τὸ ἔθος ἀναρίστητος μείνας,
εἶτα δειπνήσας τῶν εἰθισμένων ἐλάττω, τῆς νυκτὸς ἐβαρύνθη, πολὺ
μειζόνως βαρυνθήσεται ὁ πλείω ἢ ὅσα εἴθιστο δειπνήσαΞ) reads as
follows: εἰ τοίνυν οὗτος . . . ὕλην ἡμέρην κενεαγγήσας, δει-
πνήσειεν ὁκόσον εἴθιστο, δειπνήσας δέ, τότε βαρὺς ἦν, εἰκὸς αὐτόν,
εἰ, ὅτι ἀνάριστος ἐὼν ἐπόνεε καὶ ἠῤῥώστει, δειπνήσειε πλείω ἢ
ὁκόσον εἴθιστο, πουλὺ μᾶλλον βαρύνεσθαι.

1 There is a remarkable likeness between Chapters

XXVITI-XXX and Ancient Medicine, Chapters X-XII. The
similarity is verbal, and can hardly be due to chance. Littré
thinks the likeness proves that the author of Ancient Medicine
was Hippocrates. I confess that I feel the force of his
argument more now than I did when I was translating
838
 REGIMEN IN ACUTE DISEASES, xxx.-xxxm.

lunch cannot eat their dinner; and if they do dine

their bowels are heavy, and they sleep much worse
than if they had previously taken lunch.
XXXI. Since then men in health suffer in this
way through a change in regimen for half a day, it
is plainly beneficial neither to increase nor yet to
decrease what is customary.
XXXII. If then this man, who contrary to custom
took only one meal, should fast strictly the whole
day and then eat his usual quantity of dinner, it is
likely that—since on the other occasion he suffered
from pain and weakness after taking no lunch, and
was heavy after dinner—he will feel much heavier.
And if he keep a strict fast for a still Jonger period,
and then suddenly eat a dinner, he will feel heavier
still.2
XXXIII. He therefore who has fasted strictly
contrary to his custom is benefited if he compensate
for the day of starvation in the following manner,
He should avoid cold, heat and fatigue—all of which
will distress him—and his dinner should be consider-

Ancient Medicine, but one treatise may contain a passage

appearing in another without the author of the two being
the same. One may be copying the other, or both may be
copying a third. The truth probably is that the writer of
Regimen in Acute Diseases imitated Ancient Medicine.
2 In this chapter I follow Kiihlewein, but with no con-
fidence. Our MS. tradition seems to make the severity of
the change depend upon the length of the fast (ἡμίσεος
ἡμέρης, ὕλην τὴν ἡμέρην, ἔτι πλείω χρόνον). Furthermore, the
grammatical confusion of Ch. XXXII, with its strange τότε
before βαρύς, suggests corruption. Galen's comment points
to a text now lost, although ὁπόσον εἴθιστο is a part of it, in
which the severity of the change was made to depend upon
the quantity of food taken. It is easy to suggest possible
restorations, but none are likely.
89
 ΠΕΡῚ ΔΙΑΙΤΗῊΣ ΟΞΕΩΝ

συχνῷ ἔλασσον ποιήσασθαι ἢ ὅσον εἴθιστο καὶ

μὴ ξηρόν, ἀλλὰ τοῦ πλαδαρωτέρου τρόπου" καὶ
πιεῖν μὴ ὑδαρὲς μηδὲ ἔλασσον ἢ κατὰ λόγον τοῦ
βρώματος: καὶ τῇ ὑστεραίη ὀλίγα ἀριστῆσαι, ὡς
ἐκ προσαγωγῆς ἀφίκηται ἐς τὸ ἔθος.
XXXIV. Αὐτοὶ μέντοι σφέων αὐτῶν δυσφορώ-
τερον δὴ τὰ τοιαῦτα φέρουσιν οἱ πικρόχολοι τὰ
ἄνω: τὴν δέ γε ἀσιτίην τὴν παρὰ τὸ ἔθος οἱ
φλεγματίαι τὰ ἄνω εὐφορώτερον τὸ ἐπίπαν, ὥστε
καὶ τὴν μονοσιτίην τὴν παρὰ τὸ ἔθος εὐφορώτερον
ἂν οὗτοι ἐνέγκαιεν.
XXXV. ‘Ixavov μὲν οὖν καὶ τοῦτο σημεῖον, ὅτι
αἱ μέγισται μεταβολαὶ τῶν περὶ τὰς φύσιας
ἡμέων καὶ τὰς ἕξιας συμβαινόντων μάλιστα
νοσοποιέουσιν. οὐ δὴ οἷόν τε παρὰ καιρὸν οὔτε
σφοδρὰς τὰς κενεαγγίας ποιεῖν οὔτε ἀκμαζόντων
τῶν νοσημάτων καὶ ἐν φλεγμασίῃ ἐόντων προσ-
φέρειν οὔτε ἐξαπίνης οἷόν τε ὅλῳ τῷ πρήγματι
μεταβάλλειν οὔτε ἐπὶ τὰ οὔτε ἐπὶ τά.
(10L.) XXXVI. Πολλὰ δ᾽ ἄν τις ἠδελφισμένα
τούτοισι τῶν ἐς κοιλίην καὶ ἄλλα εἴποι, ὡς
εὐφόρως μὲν φέρουσι τὰ βρώματα, ἃ εἰθίδαται,
ἢν καὶ μὴ ἀγαθὰ 7 φύσει" ὡσαύτως δὲ καὶ τὰ
ποτά": δυσφόρως δὲ φέρουσι τὰ βρώματα, ἃἃ μὴ
εἰθίδαται, κἣν μὴ κακὰ ἢ: ὡσαύτως δὲ καὶ τὰ
ποτά.
XXXVII. Καὶ ὅσα μὲν κρεηφαγίη πολλὴ παρὰ
τὸ ἔθος βρωθεῖσα ποιεῖ ἢ σκόροδα ἢ σίλφιον ἢ
ὀπὸς ἢ καυλὸς ἢ ἄλλα ὃὅσα τοιουτότροπα μεγάλας
δυνάμιας ἰδίας ἔχοντα, ἧσσον ἄν TLS θαυμάσειεν,
εἰ τὰ τοιαῦτα πόνους ἐμποιεῖ ἐν τῇσι κοιλίῃσι
μᾶλλον ἄλλων: ἀλλὰ εἰ δὴ καταμάθοι, ὅσον μᾶζα
go
REGIMEN IN ACUTE DISEASES, xxxi.—xxxvul.

ably less than usual, not dry but of rather a liquid

character. His drink must not be watery nor out
of proportion to the quantity of the food. On the
next day he should take a light lunch, and so by
degrees return to his usual practice.
XXXIV. The people who bear these changes
with more than usual distress are those who are
bilious in the upper digestive tract. Those who
bear unaccustomed fasting better are generally the
phlegmatic in the upper tract, so that these will
also bear better the unaccustomed taking of one
meal only.
XXXV. Now this too is adequate proof that the
chief causes of diseases are the most violent changes
in what concerns our constitutions and habits. There-
fore it is not possible unseasonably to produce utter
starvation, nor to give food while a disease is at its
height and an inflammation remains, nor is it possible
suddenly to make a complete change either in this
direction or in that.
XXXVI. There are many other things akin to
these that one might say about the digestive organs,
to show that people readily bear the food to which
they are accustomed, even though it be not naturally
good. It is the same also with drinks. Men with
difficulty bear the food to which they are unaccus-
tomed, even though it be not bad. It is the same
also with drinks.
XXXVII. If it were a question of eating much
meat contrary to custom, or garlic, or silphium, juice
or stalk, or anything else of the same kind possessing
powerful qualities of its own, one would be less
surprised at its producing more pains in the bowels
than do other things. But it is surprising to learn
gI
 ΠΕΡῚ AIAITHE OZEQN

ὄχλον καὶ ὄγκον καὶ φῦσαν καὶ στρόφον κοιλίῃ

v \ Μ Ν fal \ f /

παρέχει παρὰ τὸ ἔθος βρωθεῖσα τῷ ἀρτοφαγεῖν

εἰθισ μένῳ ἢ οἷον ἄρτος βάρος καὶ στάσιν κοιλίης
10 τῷ μαζοφαγεῖν εἰθισμένῳ ἢ αὐτός γε ὁ ἄρτος
θερμὸς βρωθεὶς οἵην δίψαν παρέχει καὶ ἐξαπι-
Ν Ν “ ΄ / \ >

ναίην πληθώρην διὰ τὸ ξηραντικόν τε καὶ βραδύ-

πορον, καὶ οἱ ἄγαν καθαροί τε καὶ συγκομιστοὶ
παρὰ τὸ ἔθος βρωθέντες οἷα διαφέροντα ἀλλήλων
\ » ,

ποιεῦσι καὶ μᾶζά γε ξηρὴ παρὰ τὸ ἔθος ἢ ὑγρὴ ἢ

γλίσχρη, καὶ Ta ἄλφιτα οἷόν τι ποιεῖ τὰ ποταίνια
/ ,ὕ a

τοῖσι μὴ εἰωθόσι καὶ τὰ ἑτεροῖα τοῖσι τὰ ποταίνια

εἰωθόσι: καὶ οἰνοποσίη καὶ ὑδροποσίη παρὰ τὸ A 3 /

ἔθος és θάτερα μεταβληθέντα ἐξαπίνης Kal ὑδαρής

yy τ / / οἱ /

20 τε οἶνος καὶ ἄκρητος παρὰ τὸ ἔθος ἐξαπίνης

ποθείς-.ὁ μὲν γὰρ πλάδον τε ἐν τῇ ἄνω κοιλίῃ
’ὔ . a ,

ἐμποιήσει καὶ φῦσαν ἐν τῇ κάτω, ὁ δὲ παλμὸν

an A « ΄

τε φλεβῶν καὶ καρηβαρίην καὶ δίψαν---καὶ λευκός

\ I \ Ν ” / 1 >
τε καὶ μέλας Tapa TO ἔθος μεταβάλλουσιν," εἰ
καὶ ἄμφω οἰνώδεες εἶεν, ὅμως πολλὰ ἂν ἑτεροι-
ώσειαν κατὰ τὸ σῶμα' ὡς δὴ γλυκύν τε καὶ
οἰνώδεα ἧσσον ἄν τις φαίη θαυμαστὸν εἶναι μὴ
τωὐτὸ δύνασθαι ἐξαπίνης μεταβληθέντα.
Ν ΄,
28
(11 1.) Τιμωρητέον μὲν δὴ τοιόνδε Te μέρος τῷ
ἐναντίῳeh λόγῳ: ὅτ ἐς εταβολὴ
ΞΘτῇ τῆς ΠΣ διαίτης
ΟΥΟΟΙΝ τού-
λό “ ς B Xr; n ὃ / Ζ
- /

i
τοισιν ἐγένετο οὐ μεταβάλλοντος τοῦ σωματος
οὔτ᾽ ἐπὶ τὴν ῥώμην, ὥστε προσθέσθαι δεῖν σιτία,
φ lal 4

οὔτ᾽ ΄ ἐπὶ΄ τὴν ἀρρωστίην, ὥστ᾽ ἀφαιρεθῆναι. \

ΜῈ 8, ο -

\
XXXVIII. Προστεκμαρτέα δὴ καὶ ἡ ἰσχὺς καὶ
ὁ τρόπος τοῦ νοσήματος ἑκάστου καὶ τῆς φύσιος
1 μεταβάλλουσι A (A? adding -v): μεταβάλλοντι MV:
μεταβληθείς Kiihlewein. I retain the reading of A, taking
it to be a dative of disadvantage.
92
REGIMEN IN ACUTE DISEASES, xxxvu.—xxxvit.

the trouble, distension, flatulence and tormina pro-

duced in the digestive organs by barley-cake eaten
by one used to eating bread, or the heaviness and
stagnation in digestive organs caused by bread
eaten by one accustomed to eat barley-cake, or the
thirst and sudden fulness produced by bread itself,
when eaten hot, because ofits drying and indigestible
qualities; and the different effects caused by over-fine
and over-coarse bread when partaken of contrary to
custom; and by barley-cake unusually dry, or moist,
or viscid; the effect of new barley-bread on those
not used to it, and of old on those accustomed to
new. Again, the drinking of wine or the drinking
of water, when one habit is suddenly changed to
the other, diluted wine or neat wine drunk with a
sudden break of habit; the former produces water-
brash in the upper bowels and flatulence in the
lower, while the second causes throbbing of the
veins, heaviness of the head, and thirst. Again, an
exchange of white and dark wine, although both are
vinous, if contrary to habit will cause many aitera-
tions in the body. So that one should express less
surprise that the sudden exchange of a sweet wine
for a vinous, and of a vinous for a sweet, should have
the same effect.
Let me now say what may be said in favour of
the opposite reasoning; in these cases the change
of regimen took place without any change in the
body, either towards strength, so as to render
necessary an increase of food, or towards weakness,
so as to require a diminution of it.
XXXVIII. Account too must certainly be taken
of the strength and character of each illness, ef the

93
VOL. 11 r
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ

τοῦ! ἀνθρώπου καὶ τοῦ ἔθεος τῆς διαίτης τοῦ

κάμνοντος, οὐ μοῦνον σιτίων, ἀλλὰ καὶ ποτῶν.
πολλῷ δ᾽ ἧσσον ἐπὶ τὴν πρόσθεσιν ἰτέον: ἐπεί
γε τὴν ἀφαίρεσιν ὅλως ἀφελεῖν πολλαχοῦ λυσι-
τελεῖ, ὅπου διαρκεῖν μέλλει ὁ κάμνων, μέχρι ἂν
τῆς νούσου ἡ ἀκμὴ πεπανθῇ. ἐν ὁποίοισι δὲ τὸ
τοιόνδε ποιητέον, γεγράψεται.
XXXIX. Πολλὰ δ᾽ ἄν τις καὶ ἄλλα ἠδελφι-
σμένα τοῖς εἰρημένοισι γράφοι" τόδε γε μὴν
κρέσσον μαρτύριον" οὐ γὰρ ἠδελφισμένον μοῦνόν
ἐστι τῷ πρήγματι, περὶ οὗ μου ὁ πλεῖστος "λόγος
εἴρηται, ἀλλ᾽ αὐτὸ τὸ πρῆγμα ἐπικαιρότατόν
ἐστιν διδακτήριον" οἱ γὰρ, ἀρχόμενοι τῶν ὀξέων
νοσημάτων ἔστιν ὅτε οἱ μὲν σιτία -ἔφαγον αὐθη-
μερὸν ἠργμένοι ἤδη, οἱ δὲ καὶ τῇ ὑστεραίῃ, οἱ δὲ
καὶ ἐρρύφεον τὸ προστυχόν, οἱ δὲ καὶ κυκεῶνα
10 ἔπιον. ἅπαντα δὲ ταῦτα κακίω μέν ἐστιν, ἢ εἰ
ἑτεροίως διαιτηθείη: πολλῷ μέντοι ἐλάσσω βλά-
βην φέρει ἐν τούτῳ τῷ “Χρόνῳ ἁμαρτηθέντα, ἢ ἢ εἰ
τὰς μὲν πρώτας δύο ἡμέρας
ἡ ἢ τρεῖς κενεαγγήσειε
τελέως, τεταρταῖος δὲ ἐὼν τοιάδε διαιτηθείη ἢ
πεμπταῖος: ἔτι μέντοι κάκιον, εἰ ταύτας πάσας
τὰς ἡμέρας προκενεαγγήσας ἐν τῇσιν ὕστερον
ἡμέρῃσιν οὕτω διαιτηθείη, πρὶν ἢ πέπειρον τὴν
νοῦσον γενέσθαι" οὕτω μὲν γὰρ θάνατον φέρει
φανερῶς τοῖς μὰν αν εἰ μὴ πάμπαν ἡ νοῦσος
20 εὐήθης εἴη. δὲ κατ᾽ ἀρχὰς ἁμαρτάδες οὐχ
ὁμοίως cence ἀνήκεστοι, ἀλλὰ πολλῷ εὐακε-

1 After τοῦ the MSS. have τε. It is omitted by Littré

after Galen.

94
REGIMEN IN ACUTE DJSEASES, xxxvu.—xxxix,

constitution of the individual, and of the habitual

regimen of the patient, of his drink as well as of his
food. Much the greater caution should be shown
in increasing the quantities, since it is often beneficial
to enforce total abstinence until the disease reaches
its height and coction has taken place, should the
patient be likely to hold out. The circumstances in
which such a course ought to be adopted I shall
state later.
XXXIX. There are many other remarks, closely
related to what has been already said, that might
be made; the following, however, is a stronger piece
of evidence, for it is not merely closely related to
the matter which I have mostly been discussing, but
it is the matter itself, and so its teaching is of the
first importance. Cases have occurred where patients
at the beginning of acute diseases have eaten solid
food on the very first day when the onset has already
taken place, others on the next day; others again
have taken the first gruel that came to hand, while
some have even drunk cyceon.! Another regimen,
no doubt, would have been an improvement on any
of these courses; yet mistakes at this time cause
much less harm than if the patient had completely
starved for the first two or three days, and then
adopted this regimen on the fourth or fifth. [Ὁ
would be still worse, however, if he were first to
starve for all these days and then to adopt such a
regimen in the following days, before the disease
became concocted. The consequence is plainly death
in most cases, unless the disease be very mild indeed.
But mistakes at the beginning are not so irremediable,
1 A mixed food, usually containing cheese, honey and
wine.
95
 ΠΕΡῚ AIAITHS OZEQN

στότεραι. τοῦτο οὖν ,ἡγεῦμαι μέγιστον διδακτή-

ριον, ὅτι οὐ στερητέαι αἱ πρῶται ἡμέραι τοῦ
ῥυφήἤματος ἢ τοίου ἢ τοίου τοῖσι μέλλουσιν ὀλίγον
25 ὕστερον ῥυφήμασιν ἢ σιτίοισι χρῆσθαι.
XL. Πυθμενόθεν μὲν οὖν οὐκ ἴσασιν οὔθ᾽ οἱ
τῆσι κριθώδεσι πτισάνησι χρεώμενοι, ὅτι αὐτῇσι
κακοῦνται, ὅταν ῥυφεῖν ἄρξωνται, ἢν προκενε.
αγγήσωσιν δύο ἢἢ τρεῖς ἡμέρας ἢ πλείους, οὔτ᾽ αὖ
οἱ τῷ χυλῷ χρεώμενοι γινώσκουσιν ὅτι τοιούτοισι
βλάπτονται ῥυφέοντες, ὅταν μὴ ὀρθῶς ἄρξωνται
τοῦ ῥυφήματος. τόδε. γε μὴν καὶ φυλάσσουσι
καὶ γινώσκουσιν, ὅτι μεγάλην τὴν βλάβην φέρει,
ἤν, πρὶν πέπειρον τὴν νοῦσον γενέσθαι, κριθώδεα
10 πτισάνην ῥυφῇ ὁ κάμνων, εἰθισμένος χυλῷ
{1 χρῆσθαι.
XLI. Πάντα οὖν ταῦτα μεγάλα μαρτύρια, ὅτι
οὐκ ὀρθῶς ἄγουσιν ἐς τὰ διαιτήματα οἱ ἰητροὶ
τοὺς κάμνοντας" ἀλλ᾽ ἐν Hal τε νούσοισιν οὐ χρὴ
κενεαγγεῖν τοὺς μέλλοντας ῥυφήμασι διαιτᾶσθαι,
κενεαγγέουσιν, ἐν ἧσί τε οὐ χρὴ “μεταβάλλειν ἐεκ
κενεαγγίης ἐς ῥυφήματα, ἐν ταύτῃσι μεταβάλ-
λουσι. καὶ ws ἐπὶ τὸ πολὺ ἀπαρτὶ" ἐν τούτοισι
τοῖσι καιροῖσι μεταβάλλουσιν ἐς τὰ ῥυφήματα
ἐκ τῆς κενεαγγίης, ἐν οἷσι πολλάκις ἀρήγει ἐκ
10 τῶν ῥυφημάτων πλησιάζειν τῇ κενεαγγίῃ, ἢν οὕτω
1] τύχῃ παροξυνομένη ἡ νοῦσος.

1 ἀπαρτὶ is the reading of Littré, found in Galen and also

in Β΄. A has ἁμαρτάνει, ἍΜ and V haveé
ἁμαρτάνουσιν, followed
by ὁτὲ δ᾽ in A and by ἐνίοτε in M and V.. A? changed ὁ
ἁμαρτάνει
to ἁμαρταίνει, and Littré thinks that ἀπαρτὶ ἐν became
auaprnvn and ἅμαρταινει, Which was corrected to ἁμαρτάνει
and ἁμαρτάνουσι.
96
 REGIMEN IN ACUTE DISEASES, xxxix.—xu1,

but are much more easy to counteract. This fact,

then, I consider to be very strong testimony that
during the first days there should not be abstinence
from gruel of one kind or another, if the patient is
going ‘to be given gruel or solid food a little later on.
XL. So there is radical ignorance among both
those who use unstrained eruel and those who use
only the juice; the former “do not. know that injury
is done if a fast of two, three, or more days precede
the commencement of taking gruel, the latter do
not know that harm.comes from taking their gruel
when the commencement is not correctly made.}
They do know, however, and regulate the treatment
accordingly, that great injury is done if a patient,
used to taking barley- water, take unstrained gruel
before the disease is eoneocted:
XLI. All these things are strong testimony that
physicians do not correctly guide their patients in
the matter of regimen. They make them fast when
the disease is one where fasting before taking gruel
is wrong, and» they change from fasting to.gruel
when the disease is one Sher such a “change is
wrong. And generally they make the change from
fasting to gruel exactly at those times at which
often it is profitable to exchange gruel for what is
virtually fasting, should for instance an exacerbation
of the disease occur during a gruel diet.

+ There is some confusion in this sentence owing to the

grammatical subject being uncertain. What is the subject
of ἴσασιν, the physicians or the patients? The sense requires
the former, but χρεώμενοι, βλάπτονται and other words point
to the latter. Perhaps the explanation is that the true subject
is an indefinite ‘‘they,” a blank cheque to be filled up by
“‘physicians” in some cases and by ‘‘ patients” in others.

97
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ
XLII. ’Eviote δὲ καὶ ὠμὰ ἐπισπῶνται ἀπὸ τῆς
κεφαλῆς καὶ τοῦ περὶ θώρηκα τόπου χολώδεα"
ἀγρυπνίαι τε συνεμπίπτουσιν αὐτοῖσι, δι᾿ ἃς οὐ
πέσσεται ἡ νοῦσος, περίλυποι δὲ καὶ πικροὶ
γίνονται καὶ παραφρονέουσι, καὶ μαρμαρυγώδεά
σφεων τὰ ὄμματα καὶ αἱ ἀκοαὶ ἤχου μεσταὶ καὶ
τὰ ἀκρωτήρια κατεψυγμένα καὶ οὖρα ἄπεπτα
καὶ πτύσματα λεπτὰ καὶ ἁλυκὰ καὶ κεχρωσμένα
ἀκρήτῳ χρώματι σμικρὰ καὶ ἱδρῶτες περὶ τράχη-
Ι0 λον καὶ διαπορήματα καὶ πνεῦμα προσπταῖον ἐν
τῇ ἄνω φορῇ πυκνὸν ἢ μέγα λίην, ὀφρύες δεινώσιος
μετέχουσαι, λειποψυχώδεα πονηρὰ καὶ τῶν ἱμα-
τίων ἀπορρίψιες ἀπὸ τοῦ στήθεος καὶ χεῖρες
τρομώδεες, ἐνίοτε δὲ καὶ χεῖλος τὸ κάτω σείεται.
ταῦτα δ᾽ ἐν ἀρχῇσι παραφαινόμενα παραφροσύνης
δηλωτικά ἐστι σφοδρῆς, καὶ ὡς ἐπὶ τὸ πολὺ
θνήσκουσιν' οἱ δὲ διαφεύγοντες ἢ μετὰ ἀποστή-
ματος ἢ αἵματος ῥύσιος ἐκ τῆς ῥινὸς ἢ πῦον παχὺ
19 πτύσαντες διαφεύγουσιν, ἄλλως δὲ οὔ.
XLUI. Οὐδὲ γὰρ τῶν τοιούτων ὁρῶ ἐμπείρους
τοὺς ἰητρούς, ὡς χρὴ διαγινώσκειν τὰς ἀσθενείας
ἐν τῇσι νούσοισιν, αἵ τε διὰ κενεαγγίην ἀσθε-
νεῦνται, αἵ τε δι᾿ ἄλλον τινὰ ἐρεθισμόν, αἵ τε διὰ
πόνον καὶ ὑπὸ ὀξύτητος τῆς νούσου, ὅσα τε ἡμέων
ἡ φύσις καὶ ἡ ἕξις ἑκάστοισιν ἐκτεκνοῖ πάθεα καὶ
εἴδεα παντοῖα" καίτοι σωτηρίην ἢ θάνατον φέρει
8 γινωσκόμενα καὶ ἀγνοεύμενα τὰ τοιάδε.
XLIYV. Μέξον μὲν γὰρ κακὸν ἐστιν, ἣν διὰ τὸν
πόνον καὶ τὴν ὀξύτητα τῆς νούσου ἀσθενέοντι

1 «Unrelieved,” ‘‘ pure.”
 REGIMEN IN ACUTE DISEASES, xin —xtiv.

XLII. Sometimes such treatment draws crude

matters from the head and bilious matters from the
region of the chest. The patient is afflicted with
sleeplessness, in consequence of which the disease
is not concocted, and he becomes depressed, peevish
and delirious; flashes of light come to the eyes;
the earsare full of noise; the extremities are chilled ;
urine is unconcocted ; sputa thin, salt, slightly tinged
with an unmixed! colour; sweats about the neck;
disquietude*; respiration, interrupted in the ascent
of the breath, rapid or very deep; eye-brows dread-
ful’; distressing faints; casting away of the clothes
from the chest; trembling of the hands; in some
cases there is also shaking of the lower lip. These
symptoms, when manifesting themselves at the be-
ginning, are indications of violent delirium, and
usually the patient dies. Those who recover do so
with an abscession, or a flow of blood from the nose,
or by expectoration of thick pus; otherwise they
do not recover at all.
XLIII. Nor indeed do I see that physicians are
experienced in the proper way to distinguish the
kinds of weakness that occur in diseases, whether
it be caused by starving, or by some other irritation,
or by pain, or by the acuteness of the disease; the
affections again, with their manifold forms, that our
individual constitution and habit engender—and that
though a knowledge of such things brings safety and
ignorance brings death.
XLIV. For example, it is one of the more serious
blunders, when the patient is weak through the pain
2 Restlessness ; the patient ‘‘does not know what to do
with himself.”
8 Probably ‘‘ frowning.”
we)
 ΠΕΡῚ AIAITHE OZEQN

προσαίρῃ Tis ποτὸν ἢ ῥύφημα πλέον ἢ σιτίον,

/ \ A ς΄ la a ,

οἰόμενος διὰ κενεαγγίην ἀσθενεῖν. ἀεικὲς δὲ Kal

7 \ / > r > \ Ν \

διὰ κενεαγγίην ἀσθενέοντα μὴ γνῶναι Kal πιέζειν

a J

τῇ διαίτῃ: φέρει μὲν γάρ τινα κίνδυνον καὶ αὕτη

ἡ ἁμαρτάς, πολλῷ δὲ ἥσσονα τῆς ἑτέρης" κατα-
γελαστοτέρη
/
δὲ πολλῷ
\ & a
αὕτη
“
μᾶλλον
nr
ἡ ἁμαρτὰς
c ΄ A

τῆς ἑτέρης: εἰ γὰρ ἄλλος ἰητρὸς ἢ καὶ δημότης

ἐσελθὼν καὶ γνούς τὰ συμβεβηκότα δοίη καὶ
Ψ \ \ ΄ < , ΄ ‘
10
φαγεῖν καὶ πιεῖν, ἃ ὁ ἕτερος ἐκώλυεν, ἐπιδήλως
δοκέοι ὠφεληκέναι. τὰ δὲ τοιάδε μάλιστα
/ ’ 7 Ν \ 42> /

καθυβρίζεται τῶν χειρωνακτέων ὑπὸ τῶν ἀνθρώ-

πων: δοκεῖ γὰρ αὐτοῖσιν ὁ ἐπεσελθὼν ἰητρὸςἢ
ἰδιώτης ὡσπερεὶ
ὦ τεθνεῶτα ἀναστῆσαι.
a γεγράψεται
οὖν καὶ περὶ τούτων σημεῖα, οἷσι χρὴ ἕκαστα
17 τούτων διαγινώσκειν.
(12 L.) XLV. Παραπλήσια μέντοι τοῖσι κατὰ
κοιλίην ἐστὶ καὶ ταῦτα" καὶ γὰρ ἢν ὅλον τὸ σῶμα
ἀναπαύσηται πολὺ παρὰ τὸ ἔθος, οὐκ αὐτίκα
” a τ \ \ \ , "
ἔρρωται μᾶλλον: ἢν δὲ δὴ καὶ πλείω χρόνον
7 > , 5» \ ’ v rn /
διελινύσαν ἐξαπίνης ἐς τοὺς πόνους ἔλθῃ, φαῦλόν
τι πρήξει ἐπιδήλως. οὕτω δὲ καὶ ἕν ἕκαστον τοῦ
σώματος" καὶ γὰρ οἱ πόδες τοιόνδε τι πρήξειαν'
καὶ τἄλλα ἄρθρα, μὴ εἰθισμένα πονεῖν, ἢν διὰ
χρόνου ἐξαπίνης ἐς τὸ πονεῖν ἔλθῃ: ταὐτὰ δ᾽ ἂν
΄ a \ >

10 καὶ οἱ ὀδόντες καὶ οἱ ὀφθαλμοὶ πάθοιεν, καὶ οὐδὲν

8 τι ob? ἐπεὶ! καὶ κοίτη παρὰ τὸ ἔθος μαλθακὴ
1 Gomperz here adds ἄν, which might easily fall out after
πρήξειαν. The scribe of A has πρήξει. Gomperz is probably
right, but the optative without ἂν is often found in the
Hippocratic writings where we should expect the & to be
added.
2 οὐδὲν ὅ τι οὔ Cobet: οὐδὲν ὅτιαν Al (A? changes -αν to
-ovv): οὐθὲν ὁτιοῦν MV. Littré reads πᾶν ὁτιοῦν (R’ has πάν).
100
 REGIMEN IN ACUTE DISEASES, xutv.—xtv.

or the acuteness of the disease, to administer drink,

or more gruel, or food, under the impression that the
weakness is due to want of nourishment. It is a
shame too not to recognise weakness that is due
to such want, and to aggravate it by the regimen;
for this mistake too carries with it some danger,
though far less than the other mistake. It is, how-
ever, much more likely to make the physician a
laughing-stock ; for if another physician or a layman
were to come in, and, recognising what had taken
place, were to give to eat and drink things contrary
to the doctor’s orders, he would show himself a
manifest helper of the patient. It is especially such
mistakes of practitioners that are regarded with
contempt by the public!; for they think that the
physician or layman who came in later raised up the
patient as it were from the dead. So the symptoms
in these cases also shall be described, whereby each
kind can be discriminated.
XLV. I will now give some facts that are analogous
to those already given about the bowels. If the
whole body have a long and unusual rest, it does
not gain strength all at once; and should it have
a yet longer period of idleness, and then suddenly
undergo fatigue, it will manifestly fare somewhat
badly. Similarly too with the several parts of the
body; the feet, and the other limbs, will suffer in
a like manner, if, when not accustomed to fatigue
for a long time, they suddenly undergo it. The
teeth too, the eyes, and everything else would fare
in the same way. For even a bed that is soft, or

1 Possibly ; ‘‘ by their patients.”

10!
 ΠΕΡῚ AIAITHE OZEQN

πόνον ἐμποιεῖ καὶ σκληρὴ παρὰ τὸ ἔθος, καὶ

ὑπαίθριος κοίτη! παρὰ τὸ ἔθος σκληρύνει τὸ
14 σῶμα.
XLVI. ᾿Ατὰρ τῶν τοιῶνδε πάντων ἀρκέσει
παράδειγμά τι γράψαι" εἰ γάρ τις ἕλκος λαβὼν
ἐν κνήμῃ μήτε λίην ἐπίκαιρον μήτε λίην εὔηθες,
μήτε ἄγαν εὐελκὴς ἐὼν μήτε ἄγαν δυσελκής,
αὐτίκα ἀρξάμενος ἐἐκ πρώτης κατακείμενος ἰητρεύ-
οιτο καὶ “μηδαμῇ μετεωρίξζοι τὸ σκέλος, ἀφλέγ-
μαντος μὲν ἂν εἴη οὗτος μᾶλλον καὶ ὑγιὴς πολλῷ
θᾶσσον ἂν “γένοιτο, ἢ εἰ. περιπλανώμενος ἰητρεύ-
Ouro" εἰ μέντοι πεμπταῖος ἢ ἑκταῖος ἐών, ἢ καὶ
10 ἔτι ἀνωτέρω, ἀναστὰς ἐθέλοι προβαίνειν, μᾶλλον
ἂν πονέοι τότε, ἢ εἰ αὐτίκα ἐξ ἀρχῆς πλανώμενος
ἰητρεύοιτο' εἰ δὲ καὶ πολλὰ ταλαιπωρήσειεν
ἐξαπίνης, πολλῷ ἂν μᾶλλον πονήσειεν, ἢ εἰ κείνως
ἰητρευόμενος τὰ αὐτὰ ταῦτα ταλαιπωρήσειεν ἐν
ταύτῃσιν τῇσιν ἡμέρῃσιν. διὰ τέλεος οὖν μαρτυρεῖ
ταῦτα πάντα ἀλλήλοισιν, ὅτι πάντα ἐξαπίνης
μέξον πολλῷ τοῦ μετρίου μεταβαλλόμενα καὶ
18 ἐπὶ τὰ καὶ ἐπὶ τὰ βλάπτει.
XLVII. Πολλαπλασίη μὲν οὖν κατὰ κοιλίην
ἡ βλάβη ἐἐστίν, ἢν ἐκ πολλῆς κενεαγγίης ἐξαπίνης
πλέον τοῦ μετρίου προσαίρηται---καὶ κατὰ τὸ
ἄλλο σῶμα, ἣν ἐκ πολλῆς ἡσυχίης ἐξαίφνης ἐς
πλείω πόνον ἔλθῃ, πολλῷ πλείω βλάψει---ἢ εἰ
ἐκ πολλῆς ἐδωδῆς, ἐς κενεαγγίην μεταβάλλοι" δεῖ
μέντοι καὶ τὸ σῶμα τούτοισιν ἐλινύειν: κἢν ἐκ
πολλῆς ταλαιπωρίης ἐξαπίνης ἐς σχολήν τε καὶ
ῥᾳθυμίην ἐμπέσῃ, δεῖ δὲ καὶ τούτοισι τὴν κοιλίην
1 κοίτη : Gomperz would delete.
102
 REGIMEN IN ACUTE DISEASES, xuv.-xcvii.

hard, contrary to what a man is used to, produces

fatigue, and sleeping contrary to habit in the open
air stiffens the body.
XLVI. A single example of all these things will
suffice. Take the case of a man on whose leg appears
asore that is neither very serious nor very slight, and
suppose he is neithera very good nor a very bad sub-
ject. If from the very first day he undergo treatment
while lying on his back and never raise his leg at all,
he will suffer less from inflammation, and will recover
much more quickly than if he walk about while being
treated. If, however, on the fifth or sixth day, or
later still, he were to get up and move about, he
would then suffer more pain! than if he were to
walk about under treatment from the very first.
And if he should suddenly undertake many exer-
tions, he would suffer much more pain! than it
with the other treatment he undertook the same
exertions on these days. So in all cases all the
evidence concurs in proving that all sudden changes,
that depart widely from the mean in either direc-
tion, are injurious.
XLVII. So the harm to the bowels, if the
patient after long fasting suddenly take more than
a moderate quantity—the body too in general, if
after long rest it suddenly undergo an extra amount
of fatigue, will receive far greater harm therefrom
—is many times greater than that which results
from a change from full diet to strict fasting. How-
ever, the body also must rest in this case; and if
after great exertion the body suddenly indulge in
idleness and ease, the bowels in this case too must
1 πόνος is ‘‘ pain” here, but ‘‘fatigue,” ‘‘ tired aches,” in
the preceding chapter.
103
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ

10 ἐλινύειν ἐκ πλήθεος βρώμης: εἰ δὲ μή, πόνον ἐν

τῷ σώματι ἐμποιήσει. καὶ βάρος ὅλου τοῦ
12 σώματος. ;
(18 L.) XLVI. ὋὉ οὖν πλεῖστός μοι λόγος
γέγονεν περὶ τῆς «μεταβολῆς τῆς ἐπὶ τὰ καὶ ἐπὶ
TAS (ἱὲς πάντα μὲν οὖν εὔχρηστον ταῦτ᾽ εἰδέναι"
ἀτὰρ καί, περὶ οὗ ὁ λόγος ἦν, ὅτι ἐν τῇσιν ὀξείῃσι
νούσοισιν ἐς τὰ ῥυφήματα μεταβάλλουσιν ἐκ τῆς
κενεαγγίης: μεταβλητέον γὰρ ὡς ἐγὼ κελεύω"
ἔπειτα οὐ χρηστέον ῥυφήμασιν, πρὶν ἡ νοῦσος
πεπανθῇ ἢἢ ἄλλο τι σημεῖον φανῇ ἢ ἢ κατὰ ἔντερον,
κενεαγγικὸν ἢ ἐρεθιστικόν, ἢ κατὰ τὰ ὑποχόνδρια,
10 οἷα γεγράψεται.
XLIX, ᾿Αγρυπνίη ἰσχυρὴ πόμα Kal σιτίον
ἀπεπτότερα ποιεῖ, καὶ ἡ ἐπὶ θάτερα αὖ μεταβολὴ
λύει τὸ σῶμα καὶ ἑφθότητα καὶ καρηβαρίην
4 ἐμποιεῖ.
(14 L.) L. Γλυκὺν δὲ οἶνον καὶ οἰνώδεα, καὶ
λευκὸν καὶ μέλανα, καὶ μελίκρητον. καὶ ὕδωρ καὶ
ὀξύμελι τοισίδε σημαινόμενον χρὴ διορίξειν ἐν
τῇσιν ὀξείῃσι νούσοισι" ὁ μὲν γλυκὺς ἧσσόν ἐστιν
καρηβαρικὸς τοῦ οἰνώδεος καὶ ἧσσον “φρενῶν
ἁπτόμενος καὶ διαχωρητικώτερος δή τι τοῦ ἑτέρου
κατὰ ἔντερον, μεγαλόσπλαγχνος δὲ σπληνὸς καὶ
ἥπατος" οὐκ “ἐπιτήδειος δὲ οὐδὲ τοῖσι πικροχό-
λοισι: καὶ γὰρ οὖν καὶ διψώδης τοῖσί γε, τοιού-
10 τοῖς’ ἀτὰρ καὶ φυσώδης τοῦ ἐντέρου τοῦ ἄνω, οὐ
μὴν πολέμιός γε τῷ ἐντέρῳ τῷ κάτω κατὰ λόγον.

1 According to Galen, ἑφθότης means here a heated state

connected with the humours, a sort of fabbiness akin to the
condition produced by boiling.
104
 REGIMEN IN ACUTE DISEASES, xtvu.-t.

rest from abundance of food, otherwise pain will

occur in the body and heaviness in every part of it.
XLVIIJ. So most of my account has dealt with
change in one direction or another. Now while this
knowledge is useful for all purposes, it is especially
important because in acute diseases there is a change,
the subject of our discussion, from strict fasting to
gruels. This change should be made in accordance
with my instructions; and then gruels must not be
employed before the disease is concocted, or some
other symptom, either of inanition or of irritation,
appear in the intestine, or in the hypochondria,
according to the description I shall give later.
XLIX. Obstinate sleeplessness makes food and
drink less digestible, while a change to the opposite
extreme relaxes the body, and causes flabbiness ὦ
and heaviness of the head.
L. The following criteria enable us to decide
when in acute diseases we should administer sweet
wine, vinous wine, white wine and dark wine,
hydromel, water and oxymel.2?_ Sweet wine causes
less heaviness in the head than the vinous, goes to
the brain less,? evacuates the bowels more than the
other, but causes swelling of the spleen and liver.
It is not suited either to the bilious4; in fact it also
makes them thirsty. Moreover it causes flatulence
in the upper intestine, without, however, disagree-
ing with the lower intestine proportionately to the

* Hydromel (honey and water) and oxymel (honey and

vinegar) were, with wine, the chief drinks given in serious
diseases.
3 Is less apt to cause delirium, or (perhaps) semi-
intoxication.
4 See Vol. I, Ὁ. 255, note 2.
105
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ

τῆς φύσης" καίτοι οὐ πάνυ πορίμη ἐστὶν ἡ ἀπὸ

τοῦ γλυκέος οἴνου φῦσα, ἀλλ᾽ ἐγχρονίζει περὶ
ὑποχόνδριον. καὶ γὰρ οὖν οὗτος ἧσσον διουρη-
τικός ἐστιν τὸ ἐπίπαν τοῦ οἰνώδεος λευκοῦ:
πτυάλου δὲ μᾶλλον ἀναγωγὸς τοῦ ἑτέρου ὁ
γλυκύς. καὶ οἷσι μὲν διψώδης ἐστὶν πινόμενος,
ἧσσον ἂν τούτοις ἀνάγοι ἢ ὁ ἕτερος οἶνος,
οἷσι δὲ μὴ διψώδης, μᾶλλον ἀνάγοι ἂν τοῦ
20 ἑτέρου.
LI. Ὃ δὲ λευκὸς οἰνώδης οἶνος ἐπήνηται μὲν
καὶ ἔψεκται τὰ πλεῖστᾳ καὶ τὰ μέγιστα ἐν τῇ
τοῦ γλυκέος οἴνου διηγήσει: ἐς δὲ κύστιν μᾶλλον
πόριμος ἐὼν τοῦ ἑτέρου καὶ διουρητικὸς καὶ καταρ-
ρηκτικὸς ἐὼν αἰεὶ πολλὰ προσωφελεῖ ἐν ταύτησι
τῆσι νούσοισι: καὶ γὰρ εἰ πρὸς ἄλλα ἀνεπιτη-
δειότερος τοῦ ἑτέρου πέφυκεν, ἀλλ᾽ ὅμως κατὰ
κύστιν ἡ κάθαρσις ὑπ᾽ αὐτοῦ γινομένη ῥύεται,
ἢν a papenaree ὁποῖα δεῖ. καλὰ δὲ ταῦτα
10 τεκμήρια περὶ τοῦ οἴνου καὶ ὠφελείης καὶ
βλάβης: ἅσσα ἀκαταμάθητα ἦν τοῖσιν ἐμεῦ
12 γεραιτέροισιν.
ΠῚ]. Κιρρῷ δ᾽ αὖ οἴνῳ καὶ μέλανι αὐστηρῷ
ἐν ταύτησι τῇσι νούσοισιν ἐς τάδε ἂν χρήσαιο: εἰ
καρηβϑαρίη μὲν μὴ ἐνείη “μηδὲ φρενῶν ἅψις μηδὲ
τὸ πτύαλον κωλύοιτο τῆς ἀνόδου μηδὲ τὸ οὗρον
ἴσχοιτο, διαχωρήματα δὲ πλαδαρώτερα καὶ ξυσ-
ματωδέστερα εἴη, ἐν δὴ τοῖσι τοιούτοισι πρέποι
ἂν μάλιστα μεταβάλλειν ἐκ τοῦ λευκοῦ καὶ ὅσα
1 has here τῆς, the other MSS. τά. Omitted by
Kiihlewein.
2 αὖ Reinhold and Kiihlewein: & A. Omitted by MY.
106
 REGIMEN IN ACUTE DISEASES, 1.-t11.

flatulence produced. And yet flatulence from sweet

wine is not at all transient,! but stays in the region
of the hypochondrium,. In fact it is on the whole
less diuretic than vinous white wine; but sweet
wine is more expectorant than the other. In per-
sons who are made thirsty by drinking it, it proves
less expectorant than the other; but when it does
not produce thirst it is the more expectorant.
LI. As to white vinous wine, most and the most
important of its virtues and bad effects have already
been given in my account of sweet wine. Passing
more readily than the other into the bladder, being
diuretic and laxative, it always is in many ways
beneficial in acute diseases. For although in some
respects its nature is less suitable than the other,
nevertheless the purging through the bladder that
it causes is helpful, if it be administered? as it
should be. These are good testimonies to the
advantages and disadvantages of the wine, and they
were left undetermined by my predecessors.
LII. A pale wine, again, and an astringent, dark
wine, may be used in acute diseases for the following
purposes. If there be no heaviness of the head, if
the brain be not affected,? nor the sputum checked,
nor the urine stopped, and if the stools be rather
loose and like shavings, in these and in similar
circumstances it will be very suitable to change
1 πορίμη 15 ἃ most difficult word to translate. ‘‘ Transient ”
is the translation of Adams, and is only partially satisfactory.
The word means ‘‘ easily moving itself,” ‘‘ apt to shift.”
2 προτρέπηται is a diflicult word. It suggests that the
λευκὸς οἰνώδης οἶνος must be ‘‘ encouraged ” by careful pre-
cautions in administering it, if the effects are to be the
best.
3 See note on ἢ. 105.
107
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ

τούτοισιν ἐμφερέα. προσσυνιέναι δὲ χρὴ ὅτι τὰ

μὲν ἄνω πάντα καὶ τὰ κατὰ κύστιν ἧσσον βλάψει,
10 ἣν ὑδαρέστερος ἦ, τὰ δὲ κατ᾽ ἔντερον μᾶλλον
11 ὀνήσει, ἣν ἀκρητέστερος 7.
(15 L.) 1111. Μελίκρητον δὲ πινόμενον διὰ
πάσης τῆς νούσου ἐν τῇσιν ὀξείησι νούσοισιν τὸ
ἐπίπαν μὲν τοῖσι πικροχόλοισι καὶ μεγαλο-
σπλάγχνοις ἧσσον ἐπιτήδειον ἢ τοῖσι μὴ τοιού-
τοισι" διψῶδές γε μὴν ἧσσον τοῦ γλυκέος οἴνου"
πνεύμονός τε γὰρ μαλθακτικόν ἐστιν καὶ πτυάλου
ἀναγωγὸν μετρίως καὶ βηχὸς παρηγορικόν" ἔχει
γὰρ σμηγματῶδές τι, ὃ οὐ μᾶλλον τοῦ καιροῦ'
καταγλισχραίνει τὸ πτύαλον. ἔστι δὲ καὶ
10 διουρητικὸν μελίκρητον ἱκανῶς, ἢν μή τι τῶν ἀπὸ
σπλάγχνων κωλύῃ" καὶ διαχωρητικὸν δὲ κάτω
χολωδέων, ἔστι μὲν ὅτε καλῶν, ἔστι δ᾽ ὅτε κατα-
κορεστέρων μᾶλλον τοῦ καιροῦ καὶ ἀφρωδε-
στέρων. μᾶλλον δὲ τὸ τοιοῦτο τοῖσι χολώδεσί
15 τε καὶ μεγαλοσπλάγχνοισι γίνεται.
LIV. Πτυάλον μὲν οὖν ἀναγωγὴν καὶ πνεύ-
μονο; μάλθαξιν τὸ ὑδαρέστερον μελίκρητον ποιεῖ
μᾶλλον: τὰ μέντοι ἀφρώδεα διαχωρήματα καὶ
μᾶλλον τοῦ καιροῦ κατακορέως χολώδεα καὶ
μᾶλλον θερμὰ τὸ ἄκρητον μᾶλλον τοῦ ὑδαρέος
ἄγει: τὸ δὲ τοιόνδε διαχώρημα ἔχει μὲν καὶ ἄλλα
σίνεα μεγάλα: οὔτε γὰρ ἐξ ὑποχονδρίου καῦμα
σβεννύει, ἀλλ᾽ ὁρμᾷ, δυσφορίην τε καὶ ῥιπτασμὸν
1 Coray was the first to give a simple explanation of this
difficult passage by adding οὐ before μᾶλλον. See the note
of Littré for the views of earlier commentators.
i ᾿ΠΠΠ͵ΠΤΤΠΠΠἕ’8’͵π΄-“΄-ἷ“΄΄ττΤΤΤἷΤἷἃΤἝ“πῖ------Ξ-----

1 The phrase μᾶλλον τοῦ κα!ροῦ occurs several times in this

108
 REGIMEN IN ACUTE DISEASES, ππι.--πὴν.

from white wine. It must further be understood

that the wine under consideration will do less harm
to all the upper parts and to the bladder, if it be
more diluted, but will benefit the bowels the more
if it be less so.
LILI. Hydromel, drunk throughout the course of
an acute disease, is less suited on the whole to the
bilious, and to those with enlarged bellies, than. to
those who are not such. It causes less thirst than
does sweet wine, for it softens the lungs, is mildly
expectorant, and relieves a cough. It has, in fact,
a detergent quality, which makes the sputum viscid,
but not more so than is seasonable.1 Hydromel is
also considerably diuretic, unless some condition of
the bowels prove a hindrance. It also promotes the
evacuation downwards of bilious matters, that are
sometimes favourable, sometimes more intense and
frothy than is seasonable. This effect, however,
happens rather to those who are bilious and have
enlarged bellies.
LIV. Now the bringing up of sputum, and the
softening of the lungs, are effected rather by
hydromel which has been considerably diluted with
water. Frothy stools, however, that are more
intensely bilious, and hotter, than is seasonable,?
are more provoked by neat hydromel than by that
which is diluted. Such stools cause besides serious
mischiefs; they intensify, rather than extinguish,
the heat in the hypochondrium, cause distress and

part of the book--a good instance of the psychological truth

that a phrase once used is apt to sngvest itself sub-
consciously. It means ‘‘abnormal,” ‘‘more than is usual
in the circumstances.”
2 See previous note,
109
 ΠΕΡῚ AIAITHS OZEQN

TOV μελέων ἐμποιεῖ ἑλκῶδές τ᾿ ἐστὶ Kal ἐντέρου

LO καὶ ἕδρης" ἀλεξητήρια δὲ τούτων γεγράψεται.
LV. Ἄνευ μὲν ῥυφημάτων μελικρήτῳ χρεώ-
μενος ἀντ᾽ ἄλλου ποτοῦ ἐν ταύτῃσι τῇσι νούσοισι
πολλὰ ἂν εὐτυχοίης καὶ οὐκ ἂν πολλὰ “ἀτυχοίης"
οἷσι δὲ δοτέον καὶ οἷσιν οὐ δοτέον, τὰ μέγιστα
εἴρηται, καὶ du’ὃ οὐ δοτέον.
LVI. Κατέγνωσται δὲ μελίκρητον ὑπὸ τῶν
ἀνθρώπων, ὡς καταγυιοῖ τοὺς πίνοντας, καὶ διὰ
τοῦτο ταχυθάνατον εἶναι νενόμισται. ἐκλήθη
δὲ τοῦτο διὰ τοὺς ᾿ἀποκαρτερέοντας" ἔνιοι “γὰρ
μελικρήτῳ ποτῷ χρέονται ὡς τοιούτῳ δῆθενἐἐόντι.
τὸ δὲ οὐ παντάπασιν ὧδε ἔχει, ἀλλὰ ὕδατος μὲν
πολλῷ ἰσχυρότερόν ἐστιν “πινόμενον μοῦνον, εἰ μὴ
ταράσσοι τὴν κοιλίην: ἀτὰρ καὶ οἴνου λεπτοῦ
καὶ ὀλιγοφόρου καὶ ἀνόδμου ἣἡ μὲν ἰσχυρότερον,
10 ἦ3 δὲ ἀσθενέστερον. μέγα μὴν "διαφέρει καὶ
οἴνου καὶ μέλιτος ἀκρητότης ἐς ἰσχύν' ἀμφοτέρων
δ᾽ ὅμως τούτων, εἰ καὶ διπλάσιον μέτρον οἴνου
ἀκρήτου πίνοι TLS ἢ ὅσον μέλι ἐκλείχοι, πολλὸν
ἂν δήπου ἰσχυρότερος εἴη ὑπὸ τοῦ μέλιτος, εἰ
μοῦνον. μὴ ταράσσοιτο τὴν κοιλίην". πολλαπλά-
σιον γὰρ ἂν καὶ τὸ κόπριον διεξίοι ἂν αὐτῷ. εἰ
μέντοι ῥυφήματι χρέοιτο πτισάνῃ, ἐπιπίνοι δὲ
μελίκρητον, ἄγαν πλησμονῶδες ἂν εἴη καὶ
φυσῶδες καὶ τοῖσι κατὰ ὑποχόνδριον σπλάγχνοις
20 ἀσύμφορον: προπινόμενον μέντοι πρὸ ῥυφημάτων

14 A: ἐνείη MV(V has also ἐνείη for the former ἧ). Galen
recognises two readings, 7 and évin.

1 T cannot make sense out of this passage if διαφέρει Means

“*ig different,” as Littré and Adams take it, The word ὅμως
10
 REGIMEN IN ACUTE DISEASES, tiv.-tv1.

agitation of the limbs, and ulcerate the intestines

and the seat. I shall, however, write afterwards
remedies for these troubles.
LV. The use of hydromel, without gruel, instead
of other drink in acute diseases will cause many
successes and few failures. I have already given
the most important directions as to whom it should,
and to whom it should not, be administered, as well
as the reason why it should not be administered.
LVI. Hydromel has been condemned by the
public on the ground that it weakens those who
drink it, and for this reason it has the reputation
of hastening death. This reputation it has won
through those who starve themselves to death, some
of whom use hydromel as a drink, under the impres-
sion that it will hasten their end. But it by no
means has this character, being much more nutritive,
when drunk alone, than water is, unless it deranges
the digestive organs. Moreover, it is in some
respects more, and in some respects less nourishing
than wine that is thin, weak and odourless. Both
neat wine and neat honey are indeed strong? in
nutritive power, but if a man were to take both,
even though he took twice as much neat wine as he
swallowed honey, he would, I think, get from the
honey much more strength, if only his digestive
organs were not disordered, as the quantity of the
stools also would be multiplied. If, however, he
use barley gruel, and then drink hydromel, it will
cause fullness, flatulence, and trouble in the bowels
about the hypochondrium. Drunk before the gruel,
in the next sentence suggests that though both honey and
wine are nutritive, yet honey is much more so. Hence I
take διαφέρει to mean ‘‘is pre-eminent,”
111
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ

μελίκρητον οὐ βλάπτει ὡς μεταπινόμενον, ἀλλὰ

22 τι καὶ ὠφελεῖ.
LVII. ‘Eg @ov δὲ μελέκρητον ἐσιδεῖν μὲν πολλῷ
κάλλιον τοῦ ὠμοῦ" λαμπρόν τε γὰρ καὶ λεπτὸν
καὶ λευκὸν καὶ διαφανὲς γίνεται. ἀρετὴν δὲ
preva αὐτῷ προσθέω διαφέρουσάν τε τοῦ ὠμοῦ
οὐκ ἔχω" οὐδὲ γὰρ ἥδιόν ἐστιν τοῦ ὠμοῦ, ἣν
τυγχάνῃ γε καλὸν τὸ μέλε ἐόν" ἀσθενέστερον
μέντοι τοῦ ὠμοῦ καὶ ἀκοπρωδέστερόν ἐστιν" ὧν
οὐδετέρης τιμωρίης προσδεῖται μελίκρητον. ἄγ-
χίστα δὲ χρηστέον αὐτῷ τοιῷδε ἐόντι, εἰ τὸ μέλε
10 τυγχάνοι πονηρὸν ἐὸν καὶ ἀκάθαρτον καὶ μέλαν
καὶ μὴ εὐῶδες" ἀφέλοιτο γὰρ ἂν ἧ ἕψησις τῶν
12 κακοτήτων αὐτοῦ τὸ πλεῖον τοῦ αἴσχεος.
(16 L.) LVIIL To δὲ ὀξύμελε καλεύμενον
ποτὸν πολλαχοῦ εὔχρηστον ἐν ταύτῃσι τῇσι
νούσοισιν εὑρήσεις ἐόν" πτυάλου γὰρ ἀναγωγόν
ἐστιν καὶ εὔπνοον. καιροὺς μέντοι τοιούσδε ἔχει:
ἔ
τὸ μὲν κάρτα ὀξὺ. οὐδὲν ἂν μέσον ᾿ ποιήσειεν πρὸς
τὰ πτύαλα τὰ μὴ ῥηϊδίως ἀνιόντα: εἰ γὰρ ἀνα-
γάγοι μὲν τὰ ἐγκέρχνοντα καὶ ὄλισθον ἐμποιή-
ἐ
σεῖεν καὶ ὥσπερ διαπτερώσειε τὸν βρόγχον.
παρηγορήσειεν ἄν τι τὸν πνεύμονα: μαλθακτικὸν
10 γάρ. καὶ εἰ μὲν ταῦτα συγκυρήσειε, μεγάλην
ὠφελείην ἐμποιήσει. ἔστι δ᾽ ὅτε τὸ κάρτα ὀξὺ
οὐκ ἐκράτησε τῆς ἀναγωγῆς τοῦ πτυάλου, ἀλλὰ
προσεγλίσχρηνε καὶ ἔβλαψε: μάλιστα δὲ τοῦτο
<a οἵπερ καὶ ἄλλως ὀλέθριοξ εἶσι καὶ
ἀξύνατοι βήσσειν τε καὶ ἀποχρέμπτεσθαι τὰ
ἐνεχόμενα.. ἐς μὲν οὖν τόδε προστεκμαίρεσθα:
χρὴ τὴν ῥώμην τοῦ ἀνθρώπου Kal, ἣν ἐλπίδαἔ
ἔχῃ,
διδόναι" διδόναι δέ, ἣν διδῶς, ἀκροχλίαρον καὶ
19 κατ᾽ ὀλίγον τὸ τοιόνδε καὶ μὴ λάβρως.
112
 REGIMEN IN ACUTE DISEASES, tyv1.-Lvim.

however, it does not harm as it does if drunk after—

nay, it is even somewhat beneficial.
LVII. Boiled hydromel is much more beautiful in
appearance than is unboiled, being bright, thin, white
and transparent, but I know of no virtue to attribute
to it which the unboiled does not possess equally. It
is not more pleasant either, provided that the honey
be good. It is, however, less nutritious than the
unboiled, and causes less bulky stools, neither of
which properties are of any use to hydromel. Boil
it by all means before use if the honey should be
bad, impure, black and not fragrant, as the boiling
will take away most of the unpleasantness of these
defects.
LVIII. You will find the drink called oxymel
often useful in acute diseases, as it brings up sputum
and eases respiration. The occasions, however, for
it are the following. When very acid it has no
slight effect on sputum that will not easily come up ;
for if it will bring up the sputa that cause hawking,
promote lubrication, and so to speak sweep out the
windpipe, it will cause some relief to the lungs by
softening them. If it succeed in effecting these
things it will prove very beneficial. But occasion-
ally the very acid does not succeed in bringing up
the sputum, but merely makes it viscid, so causing
harm. It is most likely to produce this result in
those who are mortally stricken, and have not the
strength to cough and bring up the sputa that block
the passages. So with an eye to this take into
consideration the patient’s strength, and give acid
oxymel only if there be hope. If you do give it, give
it tepid and in small doses, never much at one time.
1 μέσον A and some other MSS.: μέζον Δ]. Galen refers to
both readings.
113
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΞΕΩΝ

LIX, To μέντοι ὀλίγον ὕποξυ ὑγραίνει μὲν

στόμα καὶ φάρυγγα ἀναγωγόν τε πτυάλου ἐστὶ
καὶ ἄδιψον" ὑποχονδρίῳ δὲ καὶ σπλάγχνοισιν
τοῖσι ταύτῃ εὐμενές" καὶ τὰς ἀπὸ μέλιτος
βλάβας κωλύει" τὸ “γὰρ ἐν μέλιτι χολῶδες
κολάξεται. ἔστι δὲ καὶ φυσέων “καταρρηκτικὸν
καὶ ἐς οὔρησιν προτρεπτικόν᾽ “ἐντέρου μέντοι τῷ
κάτω μέρει πλαδαρώτερον καὶ ξύσματα ἐμποιεῖ"
ἔστι δ᾽ ὅτε καὶ φλαῦρον τοῦτο ἐν τῇσιν ὀξείῃσιν
10 τῶν νούσων γίνεται, μάλιστα μὲν ὅτι φύσας
κωλύει περαιοῦσθαι, ἀλλὰ παλινδρομεῖν ποιεῖ.
ἔτι δὲ καὶ ἄλλως γυιοῖ καὶ ἀκρωτήρια Ψύχει"
ταύτην καὶ οἶδα μούνην τὴν βλάβην δι᾽ ὀξυ-
14 μέλιτος γινομένην, ἥτις ἀξίη γραφῆς.
LX. ᾿Ολίγον δὲ τὸ τοιόνδε ποτὸν νυκτὸς μὲν
καὶ νήστει πρὸ ῥυφήματος ἐπιτήδειον προ-
πίνεσθαι" ἀτὰρ καὶ ὅταν πολὺ μετὰ ῥύφημα ἢ,
οὐδὲν κωλύει πίνειν. τοῖσι δὲ ποτῷ μοῦνον
διαιτωμένοισιν ἄνευ Ye gf ee διὰ τόδε οὐκ
ἐπιτήδειόν ἐστιν
ἐ αἰεὶ διὰ παντὸς * χρῆσθαι. τούτῳ.
μάλιστα μὲν διὰ ξύσιν καὶ τρηχυσμὸν͵ τοῦ
ἐντέρου" ἀκόπρῳ γὰρ ἐόντι μᾶλλον ἐμποιοίη ἂν
ταῦτα κενεαγγίης παρεούσης" ἔπειτα δὲ καὶ τὸ
10 μελίκρητον τῆς ἰσχύος ἀφαιρέοιτ᾽ ἄν. ἢν μέντοι
ἀρήγειν φαίνηται πρὸς τὴν σύμπασαν νοῦσον
πολλῷ ποτῷ τούτῳ χρῆσθαι, ὀλίγον χρὴ τὸ ὄξος
παραχεῖν, ὅσον μοῦνον γινώσκεσθαι" οὕτω γὰρ
καὶ ἃ φιλεῖ βλάπτειν, ἥκιστα ἂν βλάπτοι, καὶ ἃ
δεῖται ὠφελείης, προσωφελοίη ἄν.
1 διὰ παντὸς MV: μοῦνον A.
1 Oxymel in general, not the particular kind discussed in
the previous chapter.
114
 REGIMEN IN ACUTE DISEASES, μχ.πτηχ,

LIX. But slightly acid oxymel moistens the mouth

and throat, brings up sputum and quenches thirst,
It is soothing to the hypochondrium and to the
bowels in that region. It counteracts the ill effects
of honey, by checking its bilious character. It also
breaks flatulence and encourages the passing of
urine. In the lower part of the intestines, however,
it tends to produce moisture in excess and dis-
charges like shavings. Occasionally in acute dis-
eases this character does mischief, especially because
it prevents flatulence from passing along, forcing it
to go back. It has other weakening effects as well,
and chills the extremities. This is the only ill effect
worth writing about that I know can be produced
by this oxymel.
LX. It is beneficial to give a little drink of this
kind? at night and when the patient is fasting
before taking gruel. Moreover, there is nothing to
prevent its being drunk a long time after the gruel.
But those who are restricted to drink alone without
gruels are harmed by a constant use of it throughout
the illness for the following reasons. The chief is
that it scrapes and roughens? the intestine, which
effects are intensified by the absence of excreta due
to the fasting. Then it will also take away from
the hydromel its nutritive power. If, however, it
appear helpful to the disease as a whole to use this
drink in large quantity, reduce the amount of the
vinegar so that it can just be tasted. In this way
the usual bad effects of oxymel will be reduced to
a minimum, and the help required will also be
rendered.
2 Or, as we should say, ‘‘ irritates.”
115
 TIEPI AIAITHS ΟΞΕΩΝ

LXI. ᾿Ιὺν κεφαλαίῳ δὲ εἰρῆσθαι, ai ἀπὸ ὄξεος

ὀξύτητες πικροχόλοισι μᾶλλον ἢ μελαγχολι-
κοῖσι συμφέρουσι: τὰ μὲν γὰρ πικρὰ διαλύεται
καὶ ἐκφλεγματοῦται ὑπ᾽ αὐτοῦ οὐ μετεωριζόμενα""
τὰ δὲ μέλανα ζυμοῦται καὶ μετεωρίζεται καὶ
πολλαπλασιοῦται: ἀναγωγὸν γὰρ μελάνων ὄξος.
γυναιξὶ δὲ τὸ ἐπίπαν πολεμιώτερον ἢ ἀνδράσιν
ὄξος: ὑστεραλγὲς γάρ ἐστιν.
(17 1.) LXE. "Toate δὲ ποτῷ ἐν τῇσιν ὀξείῃσι
νούσοισιν ἄλλο μὲν οὐδὲν ἔχω ἔργον ὅ τι προσ-
θέω: οὔτε γὰρ βηχὸς παρηγορικόν ἐστιν ἐν τοῖσι
περιπνευμονικοῖσιν οὔτε πτυάλου ἀναγωγόν, ἀλλ᾽
ἧσσον τῶν ἄλλων, εἴ τις διὰ παντὸς ποτῷ ὕδατι
χρέοιτο" μεσηγὺ μέντοι ὀξυμέλιτος καὶ μελι-
κρήτου "ὕδωρ ἐπιρρυφεύμενον ὀλίγον πτυάλου
ἀναγωγόν ἐστι διὰ τὴν μεταβολὴν τῆς ποιότητος
τῶν ποτῶν: πλημμυρίδα γάρ τινα ἐμποιεῖ. ἄλλως
10 δὲ οὐδὲ δίψαν παύει, ἀλλ᾽ ἐπιπικραίνει" χολῶδες
1 ὑπ᾽ αὐτοῦ οὐ μετεωριζόμενα is my Conjecture: μετεωριζόμενα
ὑπ᾽ αὐτοῦ all MSS.
2 μετεωρίζεται MV : μερίζεται A.

1 This sentence is a puzzle, owing to the difficulty of get

ting the required contrast between μετεωριζόμενα and μετεω-
ptCera if the MS. reading be retained. Littré translates the
former ‘‘met en mouv ement,’ * the latter “*souléve.” Adams
has ‘‘suspended” and «swells up.” The translations are
plainly impossible ; surely μετεωρίζομαι must mean the same
thing in both clauses. The verb μετεωρίζω (‘‘I raise,” ‘lift
up a4).is mostly used of fermenting food inflating the bowels.
It is therefore just possible that ae ΕΙΣΗ should be
transposed, and placed after πικρά. ‘‘ Bitter humours, when
inflated, are dissolved by it into phlegm; black humours
are fermented, inflated and multiplied.”” The chief objection
to this version is that ἀναγωγὸν yap μελάνων ὄξος is pointless,
116
 REGIMEN IN ACUTE DISEASES, txt.-ux11.

LXI. To put it briefly, acidities from vinegar

benefit those who suffer from bitter bile more than
those who suffer from black. For the bitter humours
are dissolved and turned into phlegm by it, not
being brought up; but the black are fermented,
brought up and multiplied, vinegar being apt to
raise black humours. Women on the whole are
more liable to be hurt by vinegar than are men, as
it causes pain in the womb.
LXII. Water as a drink in acute diseases has no
particular quality I can attribute to it, as it neither
sooths a cough in pneumonia nor brings up sputum,
having in these respects less effect than other things,
if it be used throughout as a drink. If however it
be swallowed between the giving of oxymel and
that of hydromel it slightly ? favours the bringing
up of sputum, owing to the change in the quality
of the drinks, as it causes a kind of flood. Apart
from this it is of no use, not even quenching thirst,
but adding a bitterness to it; for it increases the

for ἀναγωγὸν must mean ‘bring up into the mouth,” 3) as this

is the sense of ἀναγωγὸς throughout this treatise. The same
objection applies to the otherwise attractive reading of A,
μερίζεται for μετεωρίζεται.
T once thought that μετεωρίζεται had displaced some verb
of the opposite meaning to μετεωριζόμενα, but once more
ἀναγωγὸν yap μελάνων ὄξος is against this. I therefore sug-
gest the reading in the text, though with. no great con-
fidence. It allows ἀναγωγὸν yap «.7.A. to have its full and
proper meaning, but it gives a rare meaning to μετεωρίζω as
used in the medical writers. Still in Regimen in Health 5
(Littré VI. 78), τὰ μετεωριζόμενα κάτω ὑπάγειν, it almost
certainly has the sense of movement towards the mouth
from the stomach.
2 ὀλίγον is perhaps an adjective agreeing with ὕδωρ, ‘A
little water favours, etc.”
riF
 ΠΕΡῚ ΔΙΑΙΤῊΣ ΟΒΕΩΝ

γὰρ φύσει χολώδει καὶ ὑποχονδρίῳ κακόν. κάκι-

στον δ᾽ ἑωυτοῦ καὶ “χολωδέστατον καὶ φιλα-
δυναμώτατον, ὅταν ἐς κενεότητα ἐσέλθῃ. καὶ
σπληνὸς δὲ αὐξητικὸν καὶ ἥπατός ἐστιν, ὁπόταν
πεπυρωμένον ἢ, καὶ ἐγκλυδαστικόν τε καὶ
ἐπιπολαστικόν. βραδύπορον γὰρ διὰ τὸ ὑπό-
ψυχρον εἶναι καὶ ἄπεπτον, καὶ οὔτε διαχωρητικὸν
οὔτε διουρητικόν. προσβλάπτει δέ τι! καὶ διὰ
τόδε, ὅτι ἄκοπρόν ἐστι φύσει. ἢν δὲ δὴ καὶ
20 ποδῶν ποτε Ψυχρῶν ἐόντων ποθῇ, πάντα ταῦτα
πολλαπλασίως βλάπτει, ἐς 6 TL ἂν αὐτῶν
22 ὁρμήσῃ.
LXAII. Ὑποπτεύσαντι μέντοι ἐν ταύτῃσι τῇσι
νούσοισι καρηβαρίην ἰσχυρὴν ἢ φρενῶν ἅψιν
παντάπασιν οἴνου ἀποσχετέον. ὕδατι δ᾽ ἐν τῷ
τοιῷδε χρηστέον ἢ ὑδαρέα καὶ κιρρὸν οἶνον παν-
τελῶς δοτέον καὶ ἄνοδμον παντάπασι, καὶ μετὰ
τὴν πόσιν αὐτοῦ ὕδωρ μεταποτέον ὀλίγον" ἧσσον
γὰρ ἂν οὕτω τὸ ἀπὸ τοῦ οἴνου μένος ἅπτοιτο
κεφαλῆς καὶ γνώμης. ἐν οἷσι δὲ μάλιστα αὐτῷ
ὕδατι ποτῷ χρηστέον καὶ ὁπότε πολλῷ κάρτα
10 καὶ ὅπου μετρίῳ, καὶ ὅπου θερμῷ καὶ ὅπου
ψυχρῷ, τὰ μέν που πρόσθεν εἴρηται, τὰ δ᾽ ἐν
12 αὐτοῖσι τοῖσι καιροῖσι ῥηθήσεται.
LXIV. Κατὰ ταῦτα δὲ καὶ περὶ τῶν ἄλλων
ποτῶν, οἷον κρίθινον καὶ τὰ ἀπὸ χλοιῆς ποιεύμενα
καὶ τὰ ἀπὸ σταφίδος καὶ στεμφύλων καὶ πυρῶν
καὶ κνήκου καὶ μύρτων καὶ ῥοιῆς καὶ τῶν ἄλλων,
ὅταν τινὸς αὐτῶν καιρὸς ἢ χρῆσθαι, γεγράψεται

1 δέ τι Μ55. ς δ᾽ ἔτι Coray and Reinhold,

118
 REGIMEN IN ACUTE DISEASES, vcxir.-vxiv.

bile of the naturally bilious and is injurious to the

hypochondrium. Its bad qualities are at their worst,
it is most bilious, and most weakening, when it is
drunk during a fast. It enlarges the spleen, and
the liver, when inflamed; it causes a gurgling inside
without penetrating downwards.!_ For it travels
slowly owing to its being cool and difficult of diges-
tion, while it is neither laxative nor diuretic. It
also causes some harm because by nature it does
nothing to increase faeces. If furthermore it be
drunk while the feet are cold, all its harmful effects
are multiplied, no matter which of them it happens
to aggravate.
LXIII. Should you suspect, however, in these
diseases an overpowering heaviness of the head, or
that the brain is affected, there must be a yam
abstinence from wine. In such cases use water,
at most give a pale-yellow wine, diluted and Sites
without odour, After each draft of it give a little
water to drink, for so the strength of the wine will
affect less the head and the reason. As to the
principal cases in which water alone must be
employed as a drink, when it should be used in
abundance and when in moderation, when it should
be warm and when cold, I have in part discussed
these things already, and shall do so further when
the occasions arise.
LXIV. Similarly with the other kinds of drink,
barley-water for instance, herbal drinks, those made
from raisins, grape-skins, wheat, bastard saffron,
myrtle, pomegranates and so forth, along with the
proper times for their use, a discussion will be
1 ἐπιπολαστικὸν means literally ‘‘ remaining on the surface” ;
hence ‘‘ not going downwards.”
119
 ΠΕΡῚ ALAITHS ΟΞΕΩΝ

παρ᾽ αὐτῷ τῷ νοσήματι ὅπωσπερ καὶ τἄλλα τῶν

- συνθέτων φαρμάκων.
(18 Le) LXV. Aoutpov δὲ συχνοῖσι τῶν νοση-
μάτων. ἀρήγοι ἂν χρεωμένοισιν ἐς τὰ μὲν συνε-
χέως, ἐς τὰ δ᾽ οὔ. ἔστι δ᾽ ὅτε ἧσσον χρηστέον
διὰ τὴν ἀπαρασκευασίην τῶν ἀνθρώπων" ἐν
ὀλίγῃσι γὰρ οἰκίῃσι παρεσκεύασται τὰ ἄρμενα
καὶ οἱ θεραπεύσοντες " ὡς δεῖ. εἰ δὲ μὴ παγκάλως
λούοιτο, βλάπτοιτο ἂν οὐ σμικρά" καὶ γὰρ σκέπης
ἀκάπνου δεῖ καὶ ὕδατος δαψιλέος καὶ τοῦ λου-
τροῦ συχνοῦ καὶ μὴ λίην λάβρου, ἢν μὴ οὕτω
10 δέῃ. καὶ μᾶλλον μὲν μὴ σμήχεσθαι'" ἢν δὲ σμή-
χῆται, θερμῷ χρῆσθαι αὐτῷ καὶ πολλαπλασίῳ
ἢ ὡς νομίζεται σμήγματι, καὶ προσκαταχεῖσθαι
μὴ ὀλίγῳ, καὶ ταχέως μετακαταχεῖσθαι. δεῖ δὲ
καὶ τῆς ὁδοῦ βραχείης ἐς τὴν -πύαλον, καὶ ἐς
εὐέμβατόν τε καὶ εὐέκβατον. εἶναι δὲ καὶ τὸν
λουόμενον κόσμιον καὶ σιγηλὸν καὶ μηδὲν αὐτὸν
προσεργάζεσθαι, ἀλλ᾽ ἄλλους καὶ καταχεῖν καὶ
σμήχειν' καὶ μετακέρασμα πολλὸν ἡτοιμάσθαι
καὶ τὰς ἐπαντλήσιας ταχείας ποιεῖσθαι: καὶ
σπόγγοισι χρῆσθαι ἀντὶ
20σ a στεγγίδος, καὶ μὴ ἄγαν
ξηρὸν χρίεσθαι, τὸ “σῶμα. κεφαλὴν μέντοι ἀνε-
ξηράνθαι χρὴ ὡς οἷόν τε μάλιστα ὑπὸ σπόγγου
© νρσημάτων. ΜΉΝ. ; νοσεύντων Kiihlewein.
2 θβεραπεύσοντες My suggestion: θεραπεύσαντες A: θερα-
πέοντες V.

1 It should be noticed that these promises are not ful-

filled. Perhaps the author wrote, or intended to write,a
book on particular diseases to supplement his eo enepal
pathology.
120
 REGIMEN IN ACUTE DISEASES, εχιν.-χν.

given together with the particular disease in ques-

tion ; ὁ similarly too with the rest of the compound
medicines,
LXY. The bath will be beneficial to many
patients, sometimes when used continuously, some-
times at intervals. Occasionally its use must be
restricted, because the patients have not the
necessary accommodation, for few houses have
suitable apparatus and attendants to manage the
bath properly. Now if the bath be not carried
out thoroughly well, no little harm will be done.
The necessary things include a covered place free
from smoke, and an abundant supply of water,
permitting bathings that are frequent but not
violent, unless violence is necessary.
If rubbing with soap be avoided, so much the
better; but if the patient be rubbed, let it be with
soap? that is warm, and many times greater in
amount than is usual, while an abundant affusion
should be used both at the time and immediately
afterwards. <A further necessity is that the passage
to the basin should be short, and that the basin
should be easy to enter and to leave. The bather
must be quiet and silent; he should do nothing
himself, but leave the pouring of water and the
rubbing to others. Prepare a copious supply of
tepid ® water, and let the affusions be rapidly made.
Use sponges instead of a scraper, and anoint the
body before it is quite dry. The head, however,
should be rubbed with a sponge until it is as dry
2 σμῆγμα, the Greek equivalent for soap, usually consisted
of olive oil and an alkali mixed into a paste.
3 μετακέρασμα, a mixture of hot and cold water, to enable
the bather to ‘* cool down” by degrees.
121
 ΠΕΡῚ AIAITHE ΟΞΕΩΝ

ἐκμασσομένην. καὶ μὴ διαψύχεσθαι τὰ ἄκρα

μηδὲ τὴν κεφαλὴν μηδὲ τὸ ἄλλο σῶμα" καὶ μήτε
νεορρύφητον μήτε νεόποτον λούεσθαι μηδὲ ῥυφεῖν
20 μηδὲ πίνειν ταχὺ μετὰ τὸ λουτρόν.
LXVI. Meya μὲν δὴ μέρος χρὴ νέμειν τῷ
κάμνοντι, ἢν ὑγιαίνων % φιλόλουτρος ἄγαν καὶ
εἰθισμένος. λούεσθαι" καὶ γὰρ ποθέουσι μᾶλλον οἱ
τοιοίδε καὶ ὠφελέονται λουσάμενοι καὶ βλάπτον-
ται μὴ λουσάμενοι. ἁρμόζει δ᾽ ἐν περιπνευμο-
νίησι μᾶλλον ἣ ἐν καύσοισι τὸ ἐπίπαν" καὶ γὰρ
ὀδύνης τῆς κατὰ πλευρῶν καὶ στήθεος καὶ μετα-
φρένου παρηγορικόν ἐστιν λουτρὸν καὶ πτυάλου
πεπαντικὸν καὶ ἀναγωγὸν καὶ εὔπνοον καὶ ἄκο-
10 mov: μαλθακτικὸν γὰρ καὶ ἄρθρων καὶ τοῦ
ἐπιπολαίου δέρματος" καὶ οὐρητικὸν δὲ καὶ
12 καρηβαρίην λύει καὶ ῥῖνας ὑγραίνει.
LXVII. ᾿Αγαθὰ μὲν οὖν λουτρῷ τοσαῦτα πάρε-
στιν, ὧν πάντων δεῖ. εἰ μέντοι τῆς παρασκευῆς
ἔνδειά τις ἔσται ἑνὸς ἢ πλειόνων, κίνδυνος μὴ
λυσιτελεῖν τὸ λουτρόν, ἀλλὰ μᾶλλον βλάπτειν"
ἕν γὰρ ἕκαστον αὐτῶν μεγάλην. φέρει βλάβην μὴ
προπαρασκευασθὲν ὑπὸ τῶν ὑπουργῶν ὡς δεῖ.
ἥκιστα δὲ λούειν καιρὸς τούτους, οἷσιν ἡ κοιλίη
ὑγροτέρη τοῦ καιροῦ ἐν τῇσι νούσοισιν" ἀτὰρ οὐδ᾽
οἷσιν ἕστηκε μᾶλλον τοῦ καιροῦ καὶ μὴ προδιελή-
10 λυθεν. οὐδὲ δὴ τοὺς γεγυεωμένους χρὴ λούειν
οὐδὲ τοὺς ἀσώδεας ἢ ἐμετικοὺς οὐδὲ τοὺς ἐπανε-
ρευγομένους χολῶδες οὐδὲ τοὺς αἱμορραγέοντας
ἐκ ῥινῶν, εἰ μὴ ἔλασσον τοῦ καιροῦ ῥέοι τοὺς δὲ
καιροὺς οἶδας. εἰ δὲ ἔλασσον τοῦ καιροῦ ῥέοι,
λούειν, ἤν τε ὅλον τὸ σῶμα πρὸς τὰ ἄλλα ἀρήγῃ,
16 ἤν τε τὴν κεφαλὴν μοῦνον.
122
 REGIMEN IN ACUTE DISEASES, -xv.—:xvn.

as possible. Keep chill from the extremities and the

head, as well as from the body generally. The bath
must not be given soon after gruel or drink has been
taken, nor must these be taken soon after a bath.
LXVI. Let the habits of the patient carry great
weight—whether he is very fond of his bath when
in health, oris in the habit of bathing. Such people
feel the need of a bath more, are more benefited by
its use and more harmed by its omission. On the
whole, bathing suits pneumonia rather than ardent
fevers, for it soothes pain in the sides, chest and
back; besides, it concocts and brings up sputum,
eases respiration, and removes fatigue, as it softens
the joints and the surface of the skin. It is diuretic,
relieves heaviness of the head, and moistens the
nostrils.
LXVII. Such are the benefits from bathing, and
they are all needed. If, however, one or more
requisites be wanting, there is a danger that the
bath will do no good, but rather harm. For each
neglect of the attendants to make proper prepara-
tions brings great harm. It is a very bad time to
bathe when the bowels are looser than they ought
to be! in acute diseases, likewise too when they
are more costive than they ought to be, and have
not previously been moved. Do not bathe the
debilitated, those affected by nausea or vomiting,
those who belch up bile, nor yet those who bleed
from the nose, unless the hemorrhage be less than
normal, and you know what the normal is. If the
hemorrhage be less than normal, bathe either the
whole body, if that be desirable for other considera-
tions, or else the head only.
1 Or, ‘‘normal”; see note on p. 108
r23
 ΠΕΡῚ AIAITHE ΟΞΕΩΝ

LXVIII. Ἣν οὖν αἵ τε παρασκευαὶ ἔωσιν ἔπι-

τήδειοι καὶ ὁ κάμνων “μέλλῃ εὖ δέξασθαι τὸ
λουτρόν, λούειν χρὴ ἑκάστης ἡμέρης" τοὺς δὲ
φιλολουτρέοντας, οὐδ᾽ εἰ δὶς τῆς ἡμέρης λούοις,
οὐδὲν ἂν βλάπτοις. χρῆσθαι δὲ λουτροῖσι τοῖσι
οὔλησι πτισάνῃσι χρεωμένοισι παρὰ πολὺ μᾶλλον
ἐνδέχεται, ἢ τοῖσι χυλῷ μοῦνον Pista te
ἐνδέχεται δὲ καὶ τούτοισιν ἐνίοτε" ἥκιστα δὲ}
τοῖσι ποτῷ μοῦνον χρεωμένοις" ἔστι δ᾽ οἷσι καὶ
10 τούτων ἐνδέχεται. τεκμαίρεσθαι δὲ χρὴ τοῖσι
προγεγραμμενοισιν, οὕς. τε “μέλλει λουτρὸν ὠφε-
λεῖν ἐν ἑκάστοισι τῶν τρόπων τῆς διαίτης οὕς
τε μή; οἷσι μὲν γὰρ προσδεῖ 3 τινος κάρτα τού-
των, ὅσα λουτρὸν ἀγαθὰ ποιεῖ, λούειν καθ᾽3 ὅσα
ἂν λουτρῷ ὠφελῆται" οἷσι δὲ τούτων μηδενὸς
προσδεῖ καὶ πρόσεστιν αὐτοῖσί τι τῶν σημείων,
17 ἐφ᾽ οἷς λούεσθαι οὐ συμφέρει, οὐ δεῖ λούειν.
1 After δὲ the MSS have καὶ which Ermerins deletes.
2 προσδεῖ Kiihlewein for mpoodcirai (A) or προσδεεταί (MV)
of the MSS.

124
 REGIMEN IN ACUTE DISEASES, cxvut.

LXVIII. If the preparations be adequate, and the

patient likely to benefit by the bath, bathe every
day. Those who are fond of bathing will not be
harmed even by two baths a day. Patients taking
unstrained gruel are much more capable of using
the bath than those taking juice only, though these
too can use it sometimes. Those taking nothing
but drink are the least capable, though some even
of these can bathe. Judge by means of the
principles given above who are likely and who are
unlikely to profit by the bath in each kind of
regimen. Those who really need one of the benefits
given by the bath you should bathe as far as they
are profited by the bath. Those should not be
bathed who have no need of these benefits, and
who furthermore show one of the symptoms that
bathing is not suitable.
-.,ρ͵ΠλΠλρρρρᾺἂἅᾺἉῳἍ.»ωοσ'-Ἑἁ:-....ὃὁϑΘ
ϑ6
οἠκ
Π|᾿|ἨσΘὨ...-- ὃ .5-ἙἘ-----ς----

8 καθ Kiihlewein: καὶ MSS.

125
 a mel ;
nih armireean ἐοὺτhid
vrP,

δee
-i
caarld
Gr βϑοκοσε,

ΤῊΣ
fel᾿λμιν τοί σι te ‘ogo walls.
μεθα πάρ. φησ ὐπὶν αὐταἴθάηκον ἃ:
t= Sos λούρέδινε 2

© alent ia eee Ὁ
ennua
ik iepete di ΤΑ Ψ re
οἵ the ay ᾿

Wee

ane
THE. SACRED: DISEASE
 -

APANZIG ἀπολο ΒΗ
 INTRODUCTION
Tuts book was apparently known to Bacchius,}
and is referred to by Galen? without his mentioning
the author’s name. It is in Erotian’s list of the
genuine works of Hippocrates.
Modern critics are by no means agreed about
either its authorship or its merits. Littré® has very
little to say about it. Ermerins regards it as the
patchwork composition of a second-rate sophist much
later than Hippocrates. Gomperz* speaks of the
“wonderfully suggestive formula” invented by its
author, and calls him pugnacious and energetic.
Wilamowitz® rates it very highly indeed, and con-
siders that it was written by the author of Airs
Waters Places. Wellmann ® believes it was written
in opposition to the Sicilian school, including Diocles,
who believed in incantations. An English writer?
speaks of it as “a masterpiece of scientific sanity;
broad in outlook, keen and ironical in argument and
humane in spirit.”
One point at least is certain—The Sacred Disease
cannot be independent of dirs Waters Places. [11
will be convenient to quote the parallel passages
side by side.
' See Littré, I. 137.
* XVII. pt. 2.,.341 and XVIII. pt. 2., 18.
3 VI, 350 foll. 4 Greck Thinkers, I. 311-313.
ὃ Griechisches Lesebuch, 269, 270.
6 Fragmentensammlung, I. 30, 31.
7 John Naylor in Hibbert Journal (Oct., 1909) , Luke the
Physician and Ancient Medicine,
129
 INTRODUCTION

Airs Waters Places The Sacred Disease

τούς τε ἀνθρώπους τὰς
4 > , ‘

κεφαλὰς ὑγρὰς ἔχειν καὶ

Ν ε Ν ” A

φλεγματώδεας, τάς τε κοι-

λίας αὐτῶν πυκνὰ ἐκταρ-
΄ ρος a A
ἄσσεσθαι ἀπὸ τῆς κεφαλῆς
τοῦ φλέγματος ἐπικαταρ- See Chapters VIII.—XII.
ρέοντος. 11].
κατάρροοι ἐπιγενόμενοι
ἐκ τοῦ ἐγκεφάλου παρα-
- /

πληκτικοὺς ποιέουσι τοὺς

ἀνθρώπους, ὁκόταν ἐξαίφνης
, / ᾿ς 7

ἡλιωθέωσι τὴν κεφαλὴν ἢ

ῥιγώσωσι. ITI,
ἐξ
>
ἁπάντων
ε ἐκ
ἐν
5»
ὑκόσοισι
ew.
ὅσα
σ΄
φύεται καὶ ἐν ols TL
, ‘ >

ὑγρόν τι ἔνεστιν. ἔνεστι δὲ ὑγρόν

ε ,
ἐστιν:
>
ἔστι δὲΝ ἐν2
μ᾿

ἐν παντὶ χρήματι. VIII.

» Ν ΄
παντί. XVI.
φλέγματος ἐπικαταρρυ- 6 ἐγκέφαλος. .. ὥστε
έντος ἀπὸ τοῦ ἐγκεφάλου. οὐκ éruxatappet. XIII.
, > \ a > /

X.
ὁ γὰρ γόνος πανταχύθεν ὃ γόνος ἔρχεται πάντοθεν
ε Ν Ψ ’, < = μὴ ,

ἔρχεται τοῦ σώματος, ἀπό τοῦ σώματος, ἀπό τε τῶν

τε τῶν ὑγιηρῶν ὑγιηρὸς ἀπό ὑγιηρῶν ὑγιηρός, καὶ ἀπὸ
τε τῶν νοσερῶν νοσερός. τῶν νοσερῶν νοσερός. V.
εἰ3 οὖν
=
γίνονται
,
ἔκ
x
τε φαλ- εἰ yap ἐκ φλεγματώδεος
> x > 4

ακρῶν φαλακροὶ καὶ ἐκ φλεγματώδης, καὶ ἐκ χολώ-

“-“ Ν Ν >

γλαυκῶν γλαυκοὶ καὶ ἐκ deos χολώδης γίνεται, καὶ

~ Ν ἈΝ >

διεστραμμένων στρεβλοὶ ὡς ἐκ φθινώδεος φθινώδης, καὶ

ἐπὶ τὸ πλῆθος, καὶ περὶ ἐκ σπληνώδεος
Ω7 5 σπληνώδ
NVWONS,
τῆς ἄλλης μορφῆς ὃ αὐτὸς τί κωλύει K.T.A. ἢ
΄ mM” ~ ε 3 Ν ’ὔ ’ὔ ν

λόγος, τί κωλύει καὶ ἐκ

μακροκεφάλου μακροκέφα-
λον γίνεσθαι; XIV.
130
 INTRODUCTION
> \ Ν Ν Vener A
οὐδέν τί μοι δοκεῖ τῶν
> , , ~ ΄
εμοι δὲ και auTw δοκεῖ

ταῦτα τὰ πάθεα θεῖα εἶναι ἄλλων θειοτέρη εἶναι νούσων

lal Ν / n τς » 4 > ,

καὶ τἄλλα πάντα Kal οὐδὲν οὐδὲ ἱερωτέρη, ἀλλὰ φύσιν

Ν Ν , \ > ‘

€TEPOV ἑτέρου θειότερον μὲν ἔχει καὶ πρόφασιν. 1.

-“ ’ὔ

οὐδὲ ἀνθρωπινώτερον, ἀλλὰ ἀλλὰ πάντα θεῖα καὶ

ΨΊΌΝ 9 , 5 ‘\ > ἣν , “ \

πάντα ὁμοῖα καὶ πάντα θεῖα. πάντα ἀνθρώπινα: φύσιν

Lal Ν A , > / 4

ἕκαστον δὲ αὐτῶν ἔχει φύσιν δὲ ἕκαστον ἔχει καὶ δύναμιν

ε A Ν

τὴν ἑωυτοῦ καὶ οὐδὲν ἄνευ ἐφ᾽ ἑωυτοῦ. XXI.

cal Ν 2,

φύσιος γίνετα. XXII.

, vf 7

καὶ ἐχρῆν, ἐπεὶ θειότερον καίτοι εἰ θειότερόν ἐστι

Ν »“» ¥ ,ὔ΄ , 3 , /, >

ἘΞ ΝΥ “
τοῦτο τὸ νόσευμα τῶν λοι-
΄“ f. ΄“

τῶν ἄλλων, τοῖσιν ἅπασιν

TOV ἐστιν, οὐ. .. προσ- ὁμοίως ἔδει γίνεσθαι
e 4 εν ’,’
τὴν
Ν

νοῦσον ταύτην. V.
΄ 4
πίπτειν μούνοις, ἀλλὰ τοῖς
7 Γ 9 X “

ἅπασιν ὁμοίως. XXII.

> Q ΄ “ .
ἀλλὰ γάρ, ὥσπερ Kal TO δὲ νόσημα τοῦτο οὐδέν
Ν Ν / A > ,

πρότερον ἔλεξα, θεῖα μὲν τί μοι δοκεῖ θειότερον εἶναι

/ ” ἑ A“ ‘\

καὶ ταῦτά ἐστιν ὁμοίως τοῖς

Ν a ΄ a
τῶν λοιπῶν, ἀλλὰ φύσιν
ἄλλοις: γίνεται δὲ κατὰ μὴ a Ν Ν +”
έχει ἣν καὶ τὰ ἄλλα νοσή-
΄
my 4 ἣν Ἂν;

φύσιν ἕκαστα. XXII. ματα, καὶ πρόφασιν. V.

Besides these special passages, both treatises lay
stress upon moistening of the brain as a cause of
disease, and upon the purging and drying of that
organ by “catarrhs”’; both insist upon supposed
functions of veins, upon the importance of winds and
the change of the seasons; both too have much the
same “ pet”’ words, ἐκκρίνειν, ἀποκρίνειν, κοιλίαι and so
on. In one occurs the phrase ὧδε ἢ ὅτι τούτων ἐγγύτατα,
in the other οὕτω ἢ ὅτι τούτων ἐγγυτάτω.
So much for the similarities. There are also dis-
similarities. Azrs Waters Places is free trom sophistic
rhetoric, but the author of The Sacred Disease is
not above such artifices as this: κατὰ μὲν τὴν ἀπορίην
αὐτοῖσι τοῦ μὴ γινώσκειν τὸ θεῖον διασῴζεται, κατὰ δὲ
131
 INTRODUCTION

τὴν εὐπορίην τοῦ τρόπου τῆς ἰήσιος ᾧ ἰῶνται, ἀπόλλυται.

A, W. P. seems to be dominated by no postulates
of philosophy ; S. D. is eclectic, laying stress now
upon air, as the element which makes the brain in-
telligent,! now upon the four traditional “ opposites,’
the wet, the dry, the hot and the cold. Above all,
A. W. P. is more dignified, more reserved, and more
compact in style.
Wilamowitz may possibly be right in his contention
that both works are by the same writer. If this
be so, the writer was almost certainly not the author
of Epidemics. The latter would never have said that
cures can be effected by creating at the proper
seasons the dry or the moist, the hot or the cold.
A confident verdict would be rash, but 1 am in-
clined to believe that the writer of S. D. was a pupil
of the writer of 4. JV. P. Perhaps the master set
his pupil a thesis on a subject which was a favourite
of his—‘‘ Superstition and Medicine.” It would be
natural in the circumstances for the student to borrow
without acknowledgment from his master not only
arguments but also verbal peculiarities, but he would
not hide his own characteristics either of thought
or of style.
Although the work is generally supposed to refer
to epilepsy,® other seizures, including certain forms
of insanity, must not be excluded. Epilepsy generally
conforms to a regular type, and scarcely corresponds
to the elaborate classification in Chapter LV.

1 σὴν δὲ φρόνησιν ὃ ἀὴρ παρέχεται. XIX.

2. See Chapter ΧΧΙ.
3 It should be noticed that the usual term employed is
‘this disease.” The word ἐπίληψις occurs once only (Chapter
XIII.), where it means ‘‘ seizure.”
132
 INTRODUCTION

In opposition to popular opinion, the writer main-

tains that these seizures are not due to “ possession”’
by a god but to a natural cause. He insists upon
the uniformity of Nature, and protests against the
unscientific dualism which characterizes some phe-
nomena as natural and others as divine. All
phenomena, he says, are both natural and divine.
He holds that epilepsy is curable by natural means,
intending, apparently, to imply that it can be cred
if the right remedies are discovered, and not that
cures actually did occur.
The “cause”’ of epilepsy is said to be the stoppage
of life-giving air in the veins! by a flow of phlegm
from the head into them. The crude and mistaken
physiology of this part of the work need not detain
us,” but the function assigned to air is important,
and shows the influence of Diogenes of Apollonia.
Far more interesting is the function attributed to
the brain, which, in opposition to the popular view,
is regarded as the seat of consciousness, and not the
heart or the midriff. The view was not novel, and
can be traced back to Alemaeon.? It was accepted
by Plato and rejected by Aristotle.*

1T have translated φλέβες by ‘‘ veins” and φλέβια by

‘‘minor veins,” though I do not think that the writer always
maintained a distinction between the two words. Of course
φλέβες includes what are now called ‘‘ arteries,”” but as the
difference between veins and arteries was not known in the
author’s time ‘‘ veins” must be the normal translation.
2 The confident assurance with which the writer enunciates
his views on phlegm and air is in sharp contrast with the
extreme caution of the writer of Kpidemics I. and JIT.
3 See Beare Greek Theories of Elementary Cognition, 93 and
160.
4 See Beare op. cit. index s.v. ‘‘brain,”
133
 INTRODUCTION

The date of the work can be fixed with tolerable

certainty. Nobody would put it before Airs Waters
Places, unless indeed with Wilamowitz one holds that
the two were written by the same author, in which
case The Sacred Disease might be a youthful compo-
sition. But even on this supposition the difference
between the dates of the two would not be great.
On the other hand the work was known to Bacchius,
early in the third century, and apparently regarded
as genuine. There are in the vulgate two places
where μὴ has displaced οὐ (a sure sign of late date)
but an examination of the best manuscript shows
that in both οὐ is the true reading. Here and there
occur touches of sophistic rhetoric which make a
fourth-century date unlikely, and an impartial reader
feels that the writer, whoever he was, was a con-
temporary, probably a younger contemporary, of
Socrates.1_ There is no internal sign of the part of
Greece in which the author lived, except that the
list of gods given in Chapter IV. seems to be
lonian.?
The more often Lhe Sacred Disease is read, the
more it attracts the reader, particularly ifit be realized
that the sequence of thought is sometimes impaired by
glosses, which must be removed if a fair judgment
on the writer is to be given. At first one notices the
crudities, the slight logical lapses, the unwarranted
assumptions, all of which are natural enough if the
writer was a pupil writing a set thesis for his teacher.
1 The writer is even more vigorously opposed to supersti-
tion than the great Socrates himself, with his δαιμόνιον and
faith in oracles,
2 See the writer in Pauly-Wissowa, ‘‘ Hippokrates,” p.
1827.
134
 INTRODUCTION

Then little by little the grandeur of the main theme,

the uniformity of Nature, every aspect of which is
equally divine, grips the attention. We realise that
we are in contact with a great mind, whether the
words in front of us are the direct expression of
that mind, or only the indirect expression through
the medium of a pupil’s essay.

Manuscripts AND EpiTIons

The chief MSS, are θ and M, supplemented by (a)

some Paris MSS. of an inferior class and by (0) those
MSS. which Littré called 1, x, A and μ.ἷ
Of these the best is 6, a tenth-century MS. at
Vienna, for which see Ilberg in the Prolegomena to
the Teubner edition of Hippocrates. If 6 be closely
followed it produces on the text of The Sacred Disease
much the same effect as following A produces on
Ancient Medicine; there is greater simplicity, while
the dialect is muchimproved. By its help the editor
is often able to remove the faults which so disfigure
the text of Littré and even that of Reinhold.
The Sacred Disease is included in Reinhold’s
edition, while a great part appears in the Lesebuch
of Wilamowitz-Moellendorff.2 It is translated into
English in the second volume of Adams.
I have myself collated both 6 and M for the
present edition. The collation of 6 used by Littré
was very accurate, but he appears to have known
but little about M. Many of the Paris manuscripts,

1 See Littré, VI., 351.

3 See also Die hippokratische Schrift περὶ ἱρῆς νούσου in
Sitzungsherichte der Berliner Akademie, 1901. In 1827 there
was published in Leipzig an edition by Fr. Dietz.
135
 INTRODUCTION

however, are so similar to M that they supplied him

with nearly all, if not quite all, of its readings.
The printed text follows 6 closely, but on several
occasions I have preferred M. 1 believe that I have
given in the footnotes the reading of 6 on at any
rate the most important of these occasions. So the
reader will find the critical notes to this treatise
more elaborate than usual. As no full edition
exists, perhaps this novelty will not be unwelcome.
The scribe of M appears to have been a fairly
good Greek scholar, and his text is on the whole
smoother and more regular than that of 6. He
prefers the pronominal forms in 6x- to those in 67-,
and he uses the long forms ποιέειν, etc. Punctuation
and accents are fairly correct. His marginal notes
sometimes run into verse. Thus on fol. 85‘ (bottom)
we have :—
ε , ‘ a σ΄ μὲ
Ἱππόκρατες, τὸ θεῖον ἵλεων ἔχοις,
a pious wish that the author may not be punished
for “denying divinely the divine.” On 91" he has
this note on the last sentence of the treatise :—
intpe πρόσσχες, γνῶθι τῶν καιρῶν ὅρους.
On the whole, the readings of Μ in Sacred Disease
are rather better than they are in the treatises
already translated.
The manuscript called @ is written in a very clear
and beautiful script. The scribe, however, seems to
have been a poor Greek scholar. The punctuation
is hopeless, and the accentuation far from good.
He writes ἄνωι, κάτωι, διεφθάρηι, πλείωι, ἐπάγηι and
κεφαλῆι (nominative). On the other hand we have
τῶ xpovw.. He occasionally slips into Attic forms,
130
 INTRODUCTION

e.g. θαλάττης, and μεταβολαῖς with μεταβολῇσι imme-

diately following. Vagaries such as these, combined
with the fact that he cannot make up his mind
whether to write ἱρὸς or ἱερός, show how little we
can hope to regain exactly the spelling of the
Hippocratic writers. We must be content with
very approximate knowledge.
The most interesting point brought out by a
comparison between M and @ is the great number
of trivial differences, chiefly in the order of the
words. There are also many little words and
phrases in M which are not found in 6. In many
cases it almost seems that a rough text has been
purposely made smoother. For instance, M_ has
μὲν yap on at least two occasions when 6 has μὲν
only. But there are many differences which are in
no way corrections or improvements, and it is there-
fore difficult, if not impossible, to say always which
manuscript is to be preferred. Fortunately these
differences do not affect the general sense; they do,
however, tend to show that at some period (or
periods) in the history of the text the Hippocratic
writings were copied with much more attention to
the meaning than to verbal faithfulness.

137
 HEPI“IEPH> “NOYS0Y
. Περὶ τῆς ἱερῆς νούσου καλεομένης WO EXEL.
Ji II \ fol e an 4 , ἢ δ᾽ ”

᾽ , , a rn » / 3
οὐδέν τί μοι δοκεὶ τῶν ἄλλων θειοτέρη εἰναι
νούσων οὐδὲ ἱερωτέρη, ἀλλὰ φύσιν μὲν EXEL καὶ
΄ὔ > Aw Ae / ᾽ \ / \ ΝΜ \

πρόφασιν, οἱ δ᾽ ἄνθρωποι" ἐνόμισαν θεῖόν τι

, « > , al

A * \ 5) /
πρῆγμα 3 εἶναι ὑπὸ ἀπειρίης Kal θαυμασιότητος,
ὅτι οὐδὲν ἔοικεν ἑτέροισι" καὶ κατὰ μὲν τὴν
/

ἀπορίην αὐτοῖσι τοῦ μὴ γινώσκειν τὸ θεῖον

\ \ "2 “ ΄
διασῴζεται, κατὰ δὲ τὴν εὐπορίην τοῦ τρό-
που τῆς ἰήσιος ᾧ ἰῶνται) ἀπόλλυται, OTL
Leal r >

καθαρμοῖσί τε ἰῶνται Kal ἐπαοιδῇσιν. εἰ δὲ διὰ

-“ / a nr N
10
τὸ θαυμάσιον θεῖον νομιεῖται, πολλὰ τὰ ἱερὰ
nr a «

νοσήματα ἔσται καὶ οὐχὶ ἕν, ὡς ἐγὼ ἀποδείξω

ἕτερα οὐδὲν ἧσσον ἐόντα θαυμάσια οὐδὲ τερα-
“ ~

1 φύσιν μὲν ἔχει καὶ πρόφασιν, οἱ δ᾽ ἄνθρωποι κιτ.Ἀ. MY

emendation: φύσιν μὲν ἔχει καὶ τὰ λοιπὰ νοσήματα ὅθεν
γίνεται φύσιν τε αὐτὴ (αὐτὴν ι) καὶ πρόφασιν οἱ δ᾽ ἄνθρωποι
θι: M has δὲ ἔοῦ τε and omits 8. The punctuation of @ is
very erratic here. φύσιν μὲν ἔχει ἣν καὶ τὰ λοιπὰ νοσήματα,
ὅθεν γίνεται. φύσιν δὲ αὐτῇ καὶ πρόφασιν οἱ ἄνθρωποι κ.τ.λ.
Littré : φύσιν μὲν ἔχειν, ἣν καὶ τὰ λοιπὰ νοσήματα, ὅθεν γίγνεται.
φύσιν δὲ αὐτῇ καὶ πρόφασιν οἱ ἄνθρωποι κ.τ.λ. Ermerins :
φύσιν μὲν ἔχει καὶ τἄλλα νοσήματα Kal πρόφασιν ἕκαστα ὅθεν
γίγνεται, φύσιν δὲ καὶ τοῦτο καὶ πρόφασιν' οἱ δ᾽ ἄνθρωποι κ.τ.λ.
Reinhold: φύσιν μὲν ἔχει καὶ τᾶλλα νοσήματα, ὅθεν γίνεται,
φύσιν δὲ καὶ αὕτη καὶ πρόφασιν" οἱ δ᾽ Wilamowitz.
3. Μ omits τι πρῆγμα.
8 ὠπῶνται θ: M has ἰήσιος ἰῶνται: ἀπολύονται γὰρ ἢ καϑαρ.
μοῖσιν ἢ ἐπαοιδῇσιν (the final ν is very faint).
133
 THE “SACRED: DISEASE
I. I am about to discuss the disease called
“sacred.” It is not, in my opinion, any more divine
or more sacred than other diseases, but has a natural
cause, and its supposed divine origin is due to men’s
inexperience, and to their wonder at its peculiar
character. Now while men continue to believe in
its divine origin because they are at a loss to under-
stand it, they really disprove its divinity by the
facile method of healing which they adopt, consisting
as it does of purifications and incantations, But if it
is to be considered divine just because it is wonder-
ful, there will be not one sacred disease but many,
for I will show that other diseases are no less
1 T am by no means satisfied that the text I have given is
correct, but I am sure that the received text is wrong.
However, as our best manuscript has δ᾽ before ἄνθρωποι,
probably φύσιν μὲν ἔχει is answered by of δ᾽ ἄνθρωποι ἐνόμισαν,
in which case the intervening words are a gloss, or parts of a
gloss. The fact is that φύσιν μὲν ἔχει, even without πρόφασιν,
is enough to make clear the writer’s meaning, as we can see
from the passage in Airs Waters Places, XXI1I.(Vol. I. p. 126),
which was certainly in his mind: ἕκαστον δὲ αὐτῶν ἔχει φύσιν
τὴν ἑωυτοῦ καὶ οὐδὲν ἄνευ φύσιος γίνεται. But ascholiast would
be very tempted to round off the sentence, and in particular
to explain πρόφασιν. Hence arose, I think, καὶ τὰ λοιπὰ
νοσήματα and ὅθεν γίνεται. Whatever the correct reading
may be, and this is uncertain, the sense of the passage is
perfectly clear.
4 So M: τούτου εἵνεκεν 0.
139
 ΠΕΡῚ ΙΕΡΗΣ NOYZOY

τώδεα, ἃ οὐδεὶς νομίζει ἱερὰ εἶναι. τοῦτο μὲν οἱ

πυρετοὶ οἱ ἀμφημερινοὶ καὶ οἱ τριταῖοι καὶ οἱ
τεταρταῖοι οὐδὲν ἧσσόν μοι δοκέουσιν ἡ ἱεροὶ.εἶναι
καὶ ὑπὸ θεοῦ γίνεσθαι ταύτης τῆς νούσου, ὧν οὐ
θαυμασίως ἔχουσιν: τοῦτο δὲ ὁρῶ μαινομένους
ἀνθρώπους καὶ παραφρονέοντας ἀπὸ οὐδεμιῆς
20 προφάσιος ἐμφανέος, καὶ πολλά τε καὶ ἄκαιρα
ποιέοντας, ἔν TE TO ὕπνῳ οἶδα πολλοὺς οἰμώ-
»

ζοντας καὶ βοῶντας, τοὺς δὲ πνιγομένους, τοὺς

δὲ καὶ ἀναΐσσοντάς τε καὶ φεύγοντας ἔξω καὶ
παραφρονέοντας͵ μέχρι. ἐπέγρωνται," ἔπειτα δὲ
ὑγιέας ἐόντας καὶ φρονέοντας ὥσπερ καὶ πρότερον,
ἐόντας τ᾿ αὐτοὺς ὠχρούς τε καὶ ἀσθενέας, καὶ
ταῦτα οὐχ ἅπαξ, ἀλλὰ πολλάκις. ἄλλα τε πολλά
ἐστι καὶ παντοδαπὰ ὧν περὶ ἑκάστου λέγειν
29 πολὺς ἂν εἴη λόγος.
II. Ἐμοὶ δὲ δοκέουσιν οἱ πρῶτοι τοῦτο τὸ
νόσημα ἱερώσαντες τοιοῦτοι εἶναι ἄνθρωποι
οἷοι καὶ νῦν εἰσι μάγοι τε ka καθάρται καὶ
ἀγύρται καὶ ἀλαζόνες, οὗτοι δὲ καὶ προσποιέονται
σφόδρα "θεοσεβέες εἶναι καὶ πλέον τι εἰδέναι.
οὗτοι τοίνυν παραμπεχόμενοι καὶ προβαλλόμενοι
τὸ θεῖον τῆς ἀμηχανίης τοῦ μὴ ἔχειν ὅ τι προσ-
ενέγκαντες ὠφελήσουσι, καὶ ὡς μὴ κατάδηλοι
ἔωσιν οὐδὲν ἐπιστάμενοι, ἱερὸν ἐνόμισαν τοῦτο
10 τὸ πάθος εἶναι" καὶ λόγους ἐπιλέξαντες ἐπιτη-
δείους τὴν ἴησιν κατεστήσαντο ἐς τὸ ἀσφαλὲς
σφίσιν αὐτοῖσι, καθαρμοὺς προσφέροντες. καὶ
ἐπαοιδάς, λουτρῶν τε ἀπέχεσθαι κελεύοντες * καὶ
ἐδεσμάτων πολλῶν καὶ ἀνεπιτηδείων ἀνθρώποισι
1 9 omits οὐδὲ τερατώδεα.
140
 THE SACRED DISEASE, 1-11.

wonderful and portentous, and yet nobody considers

them sacred. For instance, quotidian fevers, tertians
and quartans seem to me to be no less sacred and
god-sent than this disease, but nobody wonders at
them. Then again one can see men who are mad
and delirious from no obvious cause, and commit-
ting many strange acts; while in their sleep, to my
knowledge, many groan and shriek, others choke,
others dart up and rush out of doors, being delirious
until they wake, when they become as healthy and
rational as they were before, though pale and
weak; and this happens not once but many times,
Many other instances, of various kinds, could be
given, but time does not permit us to speak of each
separately.
II. My own view is that those who first attributed
a sacred character to this malady were like the
magicians, purifiers, charlatans and quacks of our
own day, men who claim great piety and superior
knowledge. Being ata loss, and having no treatment
which would help, they concealed and sheltered
themselves behind superstition, and called this illness
sacred, in order that their utter ignorance might not
be manifest. They added a plausible story, and
established a method of treatment that secured their
own position. They used purifications and incanta-
tions; they forbade the use of baths, and of many
foods that are unsuitable for sick folk—of sea
1 Because of the regularity of the attacks of fever, which
oceur every day (quotidians), every other day (tertians), or
with intermissions of two whole days (quartans).
2 So 0: μέχρις ἐξεγρέωνται M.
3 M has ἀφιερώσαντες αὐτοὶ τοιοῦτοι, and ὁκόσοι for οὗτοι δὲ καί.
4 ἀπέχεσθαι κελεύοντες M: ἀπέχοντες θ.
141
 ΠΕΡῚ ΙΕΡΗΣ NOYZOY

νοσέουσιν ἐσθίειν: θαλασσίων μὲν τρίγλης, με-

λανούρου, κεστρέος; ἐγχέλυος (οὗτοι γὰρ ἐπικη-
ρότατοί εἰσιν),} κρεῶν δὲ αἰγείων ® καὶ ἐλάφων καὶ
χοιρίων καὶ κυνὸς (ταῦτα γὰρ κρεῶν ταρᾶκτιΣ
κώτατά ἐστι τῆς κοιλίης), ὀρνίθων δὲ ἀλεκτρυόνος
20 καὶ τρυγόνος καὶ ὀτίδος, ἔτι δὲ ὅσα νομίζεται
ἰσχυρότατα εἶναι, λαχάνων δὲ μίνθης, σκορόδου
καὶ κρομμύων (δριμὺ γὰρ ἀσθενέοντι οὐδὲν συμ-
φέρει), ἱμάτιον δὲ μέλαν μὴ ἔχειν (θανατῶδες
γὰρ τὸ μέλαν), μηδὲ ἐν αἰρείῳ κατακεῖσθαι δέρ-
ματι μηδὲ φορεῖν, μηδὲ πόδα ἐπὶ ποδὶ ἔχειν,
μηδὲ χεῖρας ἐπὶ χειρὶ (πάντα γὰρ ταῦτα κωλύματα
εἶναι). ταῦτα δὲ τοῦ θείου εἵνεκα προστιθέασιν,
ὡς πλέον τι εἰδότες, καὶ ἄλλας προφάσιας λέ-
γοντες, ὅπως, εἰ μὲν ὑγιὴς γένοιτο, αὐτῶν ἡ δόξα
εἴη καὶ ἡ δεξιότης, εἰ δὲ ἀποθάνοι, ἐν ἀσφαλεῖ
καθισταῖντο αὐτῶν αἱ ἀπολογίαι καὶ ἔχοιεν πρό-
φασιν ὡς οὐδὲν αἴτιοί εἰσιν, ἀλλ᾽ οἱ θεοί: οὔτε
γὰρ φαγεῖν οὔτε πιεῖν ἔδοσαν φάρμακον οὐδέν,
οὔτε λουτροῖσι καθήψησαν, ὥστε δοκεῖν αἴτιοι
εἶναι. ἐγὼ δὲ δοκέω Λιβύων ἂν τῶν τὴν μεσόγειον
οἰκεόντων οὐδέν᾽ av’ ὑγιαίνειν, ὅτι ἐπ᾽ αἰγείοισι
δέρμασι κατακέονται καὶ κρέασιν αἰγείοισι
χρέονται," ἐπεὶ οὐκ ἔχουσιν οὔτε στρῶμα οὔτε
ἱμάτιον οὔτε ὑπόδημα ὅ τι μὴ αἴγειόν ἐστιν" οὐ
yap ἐστιν αὐτοῖς ἄλλο προβάτιον οὐδὲν ἢ αἶγες

1 ἐπικηρότατοι θι: ἐπικαιρότατοι M, Littré, Ermerins,

Reinhold. Some MSS. have of ἰχθύες after yap.
2 After aiyelwy @ adds καὶ τύρου αἰγείουι The MSS. vary at
this point between adjectives and nouns, but the sense is
quite plain.
3 ἀλεκτρύονος M: ἀλεκτόριδος θ. 4 ἔτι δὲ ὅσα M: ἃ θ.
142
 THE SACRED DISEASE, 1.

fishes: red mullet, black-tail, hammer and the eel

(these are the most harmful sorts); the flesh of
goats, deer, pigs and dogs (meats that disturb most
the digestive organs) ; the cock, pigeon and bustard,
with all birds that are considered substantial foods;
mint, leek and onion among the vegetables, as their
pungent character is not at all suited to sick folk;
the wearing of black (black is the sign of death);
not to lie on or wear goat-skin, not to put foot on
foot or hand on hand (all which conduct is in-
hibitive).1_ These observances they impose because
of the divine origin of the disease, claiming superior
knowledge and alleging other causes, so that, should
the patient recover, the reputation for cleverness
may be theirs; but should he die, they may have a
sure fund of excuses, with the defence that they are
not at all to blame, but the gods. Having given
nothing to eat or drink, and not having steeped
their patients in baths, no blame can be laid, they
say, upon them. Se I suppose that no Libyan
dwelling in the interior can enjoy good health, since
they lie on goat-skins and eat goats’ flesh, possessing
neither coverlet nor cloak nor footgear that is not
from the goat; in fact they possess no cattle save

1 Here is probably a reference to ‘‘ binding” by sorcery,

So Wilamowitz. But may not κωλύματα mean that if the
patient follows the advice of the quacks an attack (so it is
said) will be ‘‘ prevented ” ?

5 @ omits μηδέ.
δ @ has the plural throughout this sentence.
7M has ἂν after Λιβύων but not after ovdSeva. 6: have
οὐδὲν ἄν. It is therefore probable that it should be in both
places.
8 The MSS. are here unintelligible. The text is Littré’s.
143
 ΠΕΡῚ IEPHZ NOYZOY

εἰ δὲ ταῦτα ἐσθιόμενα καὶ mpoodepopeva τὴν

νοῦσον τίκτει τε καὶ αὔξει καὶ μὴ ἐσθιόμενα ἰῆται,
οὐκέτι 6 θεὸς αἴτιος ἐστίν, οὐδὲ οἱ καθαρμοὶ
ὠφελέουσιν, ἀλλὰ τὰ ἐδέσματα τὰ ἰώμενά ἐστι
καὶ τὰ βλάπτοντα, τοῦ δὲ θεοῦ ἀφανίζεται ἡ
40 δύναμις.
HI. Οὕτως οὖν ἔμοιγε δοκέουσιν οἵτινες τῷ
τρόπῳ τούτῳ «ἐγχειρέουσιν ἰῆσθαι ταῦτα τὰ
νοσήματα οὔτε ἱερὰ νομίζειν εἶναι οὔτε θεῖα: ὅπου
γὰρ ὑπὸ καθαρμῶν τοιούτων μετάστατα γίνεται
καὶ ὑπὸ θεραπείης τοιῆσδε, τί κωλύει καὶ ὑφ᾽
ἑτέρων τεχνημάτων ὁμοίων τούτοισιν ἐπιγίνεσθαί
τε τοῖσιν ἀνθρώποισι καὶ προσπίπτειν ; ὥστε τὸ
θεῖον μηκέτι αἴτιον εἶναι, ἀλλά τι ἀνθρώπινον.
ὅστις γὰρ οἷός τε περικαθαίρων ἐστὶ καὶ μαγεύων
LO ἀπάγειν τοιοῦτον πάθος, οὗτος κἂν ἐπάγοι ἕτερα
τεχνησάμενος, καὶ ἐν τούτῳ τῷ λόγῳ τὸ θεῖον
ἀπόλλυται. τοιαῦτα λέγοντες. καὶ μηχανώμενοι
προσποιέονται πλέον τι εἰδέναι, καὶ ἀνθρώπους
ἐξαπατῶσι προστιθέμενοι αὐτοῖς ἁγνείας τε καὶ
καθάρσιας, ὅ τε πολὺς αὐτοῖς τοῦ λόγου ἐς τὸ
θεῖον ἀφήκει καὶ τὸ δαιμόνιον. καίτοι ἔμοιγε οὐ
περὶ εὐσεβείης τοὺς λόγους δοκέουσι ποιεῖσθαι,
ὡς οἴονται, ἀλλὰ “περὶ ἀσεβείης μᾶλλον, καὶ ὡς
οἱ θεοὶ οὐκ εἰσί, τὸ δὲ εὐσεβὲς αὐτῶν καὶ τὸ θεῖον
20 ἀσεβές ἐστι καὶ ἀνόσιον, ὡς ἐγὼ διδάξω.
IV. Ee yap σελήνην καθαιρεῖν " καὶ ἥλιον
ἀφανίζειν καὶ χειμῶνά τε καὶ εὐδίην ποιεῖν καὶ
ὄμβρους καὶ αὐχμοὺς καὶ θάλασσαν ἄπορον. καὶ
γῆν ἄφορον ὃ καὶ τἄλλα τὰ τοιουτότροπα πάντα
1 Both 6 and M have ἀπολύεται.
2 κατάγειν 6 and Wilamowitz (perhaps rightly).
144
 THE SACRED DISEASE, m.-1v.

goats. But if to eat or apply these things en-

genders and increases the disease, while to refrain
works a cure, then neither is godhead! to blame nor
are the purifications beneficial ; it is the foods that
cure or hurt, and the power of godhead disappears.
ΠῚ. Accordingly I hold that those who attempt in
this manner to cure these diseases cannot consider
them either sacred or divine; for when they are
removed by such purifications and by such treatment
as this, there is nothing to prevent the production of
attacks in men by devices that are similar. If so,
something human is to blame, and not godhead. He
who by purifications and magic can take away such an
affection can also by similar means bring it on, so
that by this argument the action of godhead is dis-
proved. By these sayings and devices they claim
superior knowledge, and deceive men by prescribing
for them purifications and cleansings, most of their
talk turning on the intervention of gods and spirits.
Yet in my opinion their discussions show, not piety,
as they think, but impiety rather, implying that the
gods do not exist, and what they call piety and the
divine is, as I shall prove, impious and unholy.
IV. For if they profess to know how to bring
down the moon, to eclipse the sun, to make storm
and sunshine, rain and drought, the sea impassable
and the earth barren, and all such wonders, whether

16 θεός does not imply any sort of monotheism. The

article is generic, and the phrase therefore means ‘‘a god”
rather than ‘‘the god.”” See my article on the vague use of
ὁ θεὸς in Classical Review, Dec. 1913,

3 θάλασσαν ἄπορον καὶ γὴν ἄφορον Lobeck (Aglaophamus I.

634), Ermerins: θάλασσαν εὔφορον καὶ γῆν ἄφορον Reinhold;
θάλασσαν ἄφορον καὶ γῆν MSS,
145
 ΠΈΡΙ ΙΕΒΡΗΣ ΝΟΥΣΟΥ͂

ὑποδέχονται ἐπίστασθαι, εἴτε καὶ ἐκ τελετέων

εἴτε καὶ ἐξ ἄλλης τινὸς γνώμης καὶ μελέτης φασὶ
ταῦτα οἷόν τ᾽ εἶναι γενέσθαι οἱ ταῦτ᾽ ἐπιτηδεύ-
οντες, δυσσεβεῖν ἔμοιγε δοκέουσι καὶ θεοὺς οὔτε
εἶναι νομίζειν οὔτε ἰσχύειν οὐδὲν οὔτε εἴργεσθαι
10 ἂν οὐδενὸς τῶν ἐσχάτων. &1 ποιέοντες πῶς οὐ
δεινοὶ αὐτοῖς εἰσίν; εἰ γὰρ ἄνθρωπος μαγεύων
καὶ θύων σελήνην καθαιρήσει καὶ ἥλιον ἀφανιεῖ
καὶ χειμῶνα καὶ εὐδίην ποιήσει, οὐκ ἂν ἔγωγέ
τι θεῖον νομίσαιμι τούτων εἶναι οὐδέν, ἀλλ᾽ ἀν-
θρώπινον, εἰ δὴ τοῦ θείου ἡἡ δύναμις ὑπὸ ἀνθρώπου
γνώμης κρατεῖται καὶ δεδούλωται. ἴσως δὲ οὐχ
οὕτως ἔχει ταῦτα, ἀλλ᾽ ἄνθρωποι. βίου δεόμενοι
πολλὰ καὶ παντοῖα τεχνῶνται καὶ ποικίλλουσιν
ἔς τε τἄλλα πάντα καὶ ἐς τὴν νοῦσον ταύτην,
20 ἑκάστῳ εἴδει τοῦ πάθεος θεῷ τὴν αἰτίην προστι-
θέντες. καὶ ἢν μὲν γὰρ αἶγα μιμῶνται, καὶ ὴν3 βρύ-
χωνται, ἢ τὰ δεξιὰ σπῶνται, μητέρα θεῶν φασὶν
αἰτίην εἶναι. ἢν δὲ ὀξύτερον καὶ εὐτονώτερον φθέγ-
γηται, ἵππῳ εἰκάζουσι,"
καὶ φασὶ ἸΤοσειδῶνα αἴτιον
εἶναι. ἢν δὲ καὶ τῆς κόπρου τι παρῇ, ὅσα πολλάκις
γίνεται ὑπὸ τῆς νούσου βιαζομένοισιν, ’Evosin
πρόσκειται ἡ ἐπωνυμίη: ἢν δὲ πυκνότερον καὶ
λεπτότερον, οἷον ὄρνιθες, ᾿Απόλλων νόμιος. ἢν δὲ
ἀφρὸν ἐκ τοῦ στόματος ἀφίῃ καὶ τοῖσι ποσὶ λα-
1 ἃ my emendation (anticipated by Ermerins): ποιέοντες
ἕνεκά ye: πῶς Μ΄: ποιέοντες ws θ: τῶν ἐσχάτων ποιέοντες, ἕνεκά γε
τῶν θεῶν. δεινοὶ ἄρ᾽ αὐτοῖσίν εἰσιν Reinhold: τῶν ἐσχάτων
ποιέοντες ἕνεκά γε θεῶν. εἰ γὰρ «.7.A. Wilam. See Postscript.
2 After προστιθέντες the MSS., with many variations, have
a sentence which in Littré appears as οὐ yap καθάπαξ ἀλλὰ
πλεονάκις ταῦτα μέμνηνται. θι Omit καθάπαξ and add γε μὴν
after πλεονάκις, M has ἕν for καθάπαξ, and so have two other
146
 THE SACRED DISEASE, ιν.

it be by rites or by some cunning or practice that

they can, according to the adepts, be effected, in any
case I am sure that they are impious, and cannot
believe that the gods exist or have any strength, and
that they would not refrain from the most extreme
actions. Wherein surely they are terrible in the eyes
of the gods. For if a man by magic and sacrifice will
bring the moon down, eclipse the sun, and cause storm
and sunshine, I shall not believe that any of these
things is divine, but human, seeing that the power of
godhead is overcome and enslaved by the cunning
of man. But perhaps what they profess is not true,
the fact being that men, in need of a livelihood,
contrive and devise many fictions of all sorts, about
this disease among other things, putting the blame,
for each form of the affection, upon a particular god.!
If the patient imitate a goat, if he roar, or suffer
convulsions in the right side, they say that the
Mother of the Gods is to blame. If he utter a
piercing and loud cry, they liken him to a horse and
blame Poseidon. Should he pass some excrement, as
often happens under the stress of the disease, the
surname Enodia is applied. If it be more frequent
and thinner, like that of birds, it is Apollo Nomius.
If he foam at the mouth and kick, Ares has the
1 Tf the sentence be retained which I have deleted as a
gloss the general meaning will be: ‘‘ Again and again do
they bethink themselves of this trick.”
MSS. M and @ have μεμίμηνται. Ermerins reads οὐ yap ἕν
ἀλλὰ πολλὰ ταῦτα μέμνηνται : Reinhold οὐ γὰρ καθάπαξ ἑνί,
ἀλλὰ πλεόνεσι ταῦτα νενέμηται. The last reading is the most
intelligible, but I reject the whole sentence as a gloss. So
apparently Wilamowitz.
3 θ omits yap to καὶ ἤν.
4 ἰκάζουσι (or ἱκάζουσι) θ.
147
 ΠΈΡΙ IEPHS NOYZOY

κτίξῃ, "Άρης τὴν αἰτίην ἔχει. οἷσι δὲ νυκτὸς δεί-

, Ν \ a 2 v ? \ Ν ’
30
ματα παρίσταται καὶ φόβοι καὶ παράνοιαι καὶ
ἀναπηδήσιες ἐκ τῆς κλίνης καὶ φεύξιες ἔξω,
> ͵ > al / 1 \ / »"

Exdatns φασὶν εἶναι ἐπιβολὰς καὶ ἡρώων ἐφόδους.

« ΄ \ le ’ \ \ e ΄ > ,

καθαρμοῖσί τε χρέονται καὶ ἐπαοιδῇσι, καὶ ἀνο-

σιώτατόν τε καὶ ἀθεώτατον πρῆγμα ποιέουσιν,
ὡς ἔμοιγε δοκεῖ: καθαίρουσι γὰρ τοὺς ἐχομένους
τῇ νούσῳ αἵματί τε καὶ ἄλλοισι τοιούτοις
ὥσπερ μίασμά TL ἔχοντας, ἢ ἀλάστορας, ἢ πε-
φαρμακευμένους ὃ ὑπὸ ἀνθρώπων, ἤ τι ἔργον
\ ΄ »

40 ἀνόσιον εἰρημένου; ods ἐχρῆν τἀναντία. τού-

των ποιεῖν, θύειν ὃτε καὶ εὔχεσθαι καὶ ἐς τὰ ἱερὰ
φέροντας ἱκετεύειν τοὺς θεούς: νῦν δὲ τούτων
μὲν ποιέουσιν οὐδέν, καθαίρουσι. δέ. καὶ τὰ μὲν
τῶν καθαρμῶν 3 yh κρύπτουσι, τὰ δὲ ἐς θάλασσαν
ἐμβάλλουσι, Ta δὲ ἐς τὰ ὄρεα ἀποφέρουσιν," ὅπη
5 / \ δὲ > \ v » / 5 isd

μηδεὶς ἅψεται μηδὲ ἐμβήσεται' ta δ᾽ ἐχρῆν ἐς

\ [4 \ » / \ > > lel ’

τὰ ἱερὰ φέροντας τῷ θεῷ ἀποδοῦναι, εἰ δὴ ὁ θεός

ἐστιν αἴτιος" ov μέντοι ἔγωγε ἀξιῶ ὑπὸ θεοῦ
/ a Ν fal

ἀνθρώπου σῶμα μιαίνεσθαι, τὸ ἐπικηρότατον ὑπὸ

lal \ U e

50 τοῦ ἁγνοτάτου" ἀλλὰ καὶ ἢν σπυγχάνῃ ὑπὸ ἑτέρου

μεμιασμένον A.TL πεπονθύς, ὑὑπὸ τοῦ θεοῦ καθαί-
ρεσθαι ἂν αὐτὸ καὶ ἁγνίζεσθαι μᾶχλον ἢ μιαί-
νεσθαι. τὰ γοῦν μέγιστα τῶν ἁμαρτημάτων καὶ
fal / “

ἀνοσιώτατα τὸ θεῖόν ἐστι τὸ καθαῖρον Kal ayvifov

Ν ar \ Lal

καὶ puppa® γινόμενον ἡμῖν, αὐτοί τε ὅρους τοῖσι

« Ἄ a / “-

1 After κλίνης some MSS. have καὶ φόβητρα, which the

editors retain. 6: omit.
2 πεφαρμακευμένους 01: πεφαρμαγμένους most MSS. and
editors.
3 θύειν omitted by θ.
4 καθαρμῶν. Should not this be caapuatwr?
5 φέρουσιν 8,
148
 THE SACRED DISEASE, iv.

blame. When at night occur fears and _ terrors,

delirium, jumpings from the bed and rushings out
of doors, they say that Hecate is attacking or that
heroes are assaulting! In making use, too, of
purifications and incantations they do what 1 think
is a very unholy and irreligious thing. For the
sufferers from the disease they purify with blood
and such like, as though they were polluted, blood-
guilty, bewitched by men, or had committed some
unholy act. All such they ought to have treated in
the opposite way; they should have brought them
to the sanctuaries, with sacrifices and prayers, in
supplication to the gods. As it is, however, they
do nothing of the kind, but merely purify fuHein:
Of the purifying objects? some they hide in the
earth, others they throw into the sea, others they
carry away to the mountains, where nobody can
touch them or tread on them. Yet, if a god is indeed
the cause, they ought to have taken them to the
sanctuaries and oflered them to him. However, I
hold that a man’s body is not defiled by a god, the
one being utterly corrupt the other perfectly holy.
Nay, even should it have been defiled or in any way
injured through some different agency, a god is more
likely to purify and sanctify it than he is to cause
defilement. At least it is godhead that purifies,
sanctifies and cleanses us from the greatest and
most impious of our sins; and we Aten: fix
1 The person is ‘‘ possessed,” as we say.
alt καθαρμάτων be right, the translation will be ‘‘ refuse,”
“‘off-scourings.” I am ‘not sure that my emendation is right,
because what are καθαρμοὶ before the process of purification
become καθάρματα afteerwards,

S ῥύμμα θι: ἔρυμα M: ῥῦμα Reinhold.

149
 ΠΕΡῚ IEPH= NOYZOY

θεοῖσι τῶν ἱερῶν Kal TOV τεμενέων ἀποδείκνυμεν,,

ὡς ἂν “μηδεὶς ὑπερβαίνῃ ἢν μὴ ἁγνεύῃ, ἐσιόντες
τε ἡμεῖς περιρραινόμεθα οὐχ ὡς μιαινόμενοι, ἀλλ᾽
εἴ τι καὶ πρότερον ἔχομεν. μύσος, τοῦτο ἀφαγνιού-
60 μενοι. 2 καὶ περὶ μὲν τῶν καθαρμῶν οὕτω μοι
61 δοκεῖ ἔχειν.
V. Τὸ δὲ νόσημα τοῦτο οὐδέν τί μοι δοκεῖ
θειότερον εἶναι τῶν λοιπῶν, ἀλλὰ φύσιν ἔχει ἣν
καὶ τὰ ἄλλα νοσήματα, καὶ πρόφασιν ὅθεν
ἕκαστα γίνεται" 3 καὶ ἰητὸν εἶναι, καὶ οὐδὲν
ἧσσον ἑτέρων, ὅ τι ἂν μὴ ἤδη ὑπὸ
ὑ χρόνου πολλοῦ
καταβεβιασμένον ἡ 7, ὥστε ἤδη3 ἰσχυρότερον εἶναι
τῶν φαρμάκων τῶν προσφερομένων. ἄρχεται δὲ
ὥσπερ καὶ τἄλλα νοσήματα κατὰ γένος: εἰ γὰρ
ἐκ φλεγματώδεος φλεγματώδης, καὶ ἐκ χολώδεος
10 χολώδης γίνεται, καὶ ἐκ φθινώδεος φθινώδης, καὶ
ἐκ σπληνώδεος σπληνώδης," τί κωλύει ὅτῳ
πατὴρ ἢ μήτηρ εἴχετο νοσήματι, τούτῳ ὃ καὶ τῶν
ἐκγόνων ἔχεσθαί τινα; ὡς ὁ γόνος ἔρχεται
πάντοθεν τοῦ σώματος, ἀπο τε τῶν “ὑγιηρῶν
ὑγιηρός, καὶ ἀπὸ τῶν νοσερῶν νοσερός. ἕτερον δὲ
1 ἀποδείκνυμεν Ermerins and Reinhold: ἀποδεικνύμενοι
(δείκνυνται θι) MSS. Reinhold also reads οἵους for ὡς, an
ingenious correction. In θ we have reuey and then a gap
followed by δείκνυνται.
2 From aad’ to ἀφαγνιούμενοι is omitted by @ but is found
in M. Probably the eye of the scribe of @ passed from the
first -wevor to the second.
3 The MSS. (with slight variations) read μὲν after φύσιν,
and after γίνεται have φύσιν δὲ τοῦτο καὶ πρόφασιν ἀπὸ ταὐτοῦ
τὸ θεῖον γίνεσθαι ἀφ᾽ ὅτου καὶ τἄλλα πάντα. There is obviously
corruption here as in Chapter I, one passage having been
compared by ascribe to the other. It is hard to mark off
the two passages as they were written originally. Reinhold
150
 THE SACRED DISEASE, w.-v.

boundaries to the sanctuaries and precincts of the

gods, so that nobody may cross them unless he be
pure; and when we enter we sprinkle ourselves, not
as defiling ourselves thereby, but to wash away any
pollution we may have already contracted. Such is
my opinion about purifications.
V. But this disease is in my opinion no more
divine than any other; it has the same nature as
other diseases, and the cause that gives rise to
individual diseases.!_ It is also curable, no less than
other illnesses, unless by long lapse of time it be
so ingrained as to be more powerful than the
remedies that are applied. Its origin, like that of
other diseases, lies in heredity. For if a phlegmatic
parent has a phlegmatic child, a bilious parent a
bilious child, a consumptive parent a consumptive
child, and a splenetic parent a splenetic child, there
is nothing to prevent some of the children suffering
from this disease when one or the other of the
parents suffered from it; for the seed comes from
every part of the body, healthy seed from the
healthy parts, diseased seed from the diseased parts.

1 Possibly ὅθεν ἕκαστα γίνεται is also part of the gloss; in

which case the translation will be, ‘‘it has the same nature
and cause as other diseases.”

emends Chapter I and reads here τῶν λοιπῶν, GAN ἀπὸ ταὐτοῦ
γίγνεσθαι ap ὅτου καὶ τἄλλα πάντα, καὶ ἰητὸν εἶναι κιτιλ. I
believe that not only has there been corruption due to com-
parison, but also glosses have crept in.
4 @has ὡς for ὥστε ἤδη.
5 @ has σπληνίας.
ὃ εἴχετο νοσήματι, τούτῳ Reinhold: εἴχετο τούτω τῶ
νοσήματι θι.

αἴ
 ΠΕΡῚ IEPHZ NOYLOY

μέγα τεκμήριον ὅτι οὐδὲν Beverepos ἐστι τῶν

λοιπῶν νοσημάτων" τοῖσι yap} φλεγματώδεσι
φύσει γίνεται" τοῖσι δὲ χολώδεσιν οὐ προσπίπτει"
καίτοι εἰ θειότερόν ἐστι τῶν ἄλλων, τοῖσιν ἅπασιν
20 ὁμοίως ἔδει γίνεσθαι τὴν νοῦσον ταύτην, καὶ μὴ
διακρίνειν μήτε χολώδεα μήτε φλεγματώδεα.
Val. ᾿Αλλὰ γὰρ αἴτιος ὁ ἐγκέφαλος τούτου τοῦ
πάθεος, ὥσπερ καὶ τῶν ἄλλων νοσημάτων τῶν
μεγίστων" ὅτῳ δὲ τρόπῳ καὶ ἐξ oins προφάσιος
γίνεται, ἐγὼ φράσω σάφα. ὁ ἐγκέφαλός ἐστι
τοῦ ἀνθρώπου διπλόος ὥσπερ καὶ τοῖσιν ἄλλοισι
ζῴοις ἅπασιν: τὸ δὲ μέσον αὐτοῦ διείργει
μῆνιγξ λεπτή: διὸ οὐκ αἰεὶ κατὰ τωὐτὸ “τῆς
κεφαλῆς ἀλγεῖ, ἀλλ᾽ ἐν μέρει ἑκάτερον, ὁτὲ δὲ
ἅπασαν. καὶ φλέβες δ᾽ ἐς αὐτὸν τείνουσιν ἐξ
10 ἅπαντος τοῦ σώματος, πολλαὶ καὶ λεπταί, δύο δὲ
παχεῖαι, ἡ μὲν ἀπὸ τοῦ ἥπατος, ἡ δὲ ἀπὸ τοῦ
σπληνός. καὶ ἡ μὲν ἀπὸ τοῦ ἥπατος ὧδ᾽ ἔχει"
τὸ μέν τι τῆς φλεβὸς " κάτω τείνει διὰ τῶν ἐπὶ
δεξιὰ παρ᾽ αὐτὸν τὸν “νεφρὸν καὶ τὴν ψυὴν ἐς
τὸ ἐντὸς τοῦ μηροῦ, καὶ καθήκει ἐἐς τὸν πόδα, καὶ
καλεῖται κοίλη prey: ἡ δὲ ἑτέρη
ἑ ἄνω τείνει διὰ
φρενῶν τῶν δεξιῶν ὃ καὶ τοῦ πλεύμονος" ἀπέσχι-
σται δὲ καὶ ἐς τὴν καρδίην καὶ ἐς τὸν βραχίονα
τὸν δεξιόν: καὶ τὸ λοιπὸν ἄνω φέρει διὰ τῆς
20 κληῖδος ἐς τὰ δεξιὰ τοῦ αὐχένος, ἐς αὐτὸ τὸ
δέρμα, ὥστε κατάδηλος εἶναι; παρ᾽ αὐτὸ δὲ τὸ
ods κρύπτεται καὶ ἐνταῦθα σχίζεται, καὶ τὸ μὲν
παχύτατον καὶ μέγιστον καὶ κοιλότατον ἐς τὸν
ἐγκέφαλον τελευτᾷ, τὸ δὲ ἐς τὸ οὖς τὸ δεξιόν, τὸ
δὲ ἐς τὸν ὀφθαλμὸν τὸν δεξιόν, τὸ δὲ ἐς τὸν
152
 THE SACRED DISEASE, ν.- νι.

Another strong proof that this disease is no more

divine than any other is that it affects the naturally
phlegmatic, but does not attack the bilious. Yet,
if it were more divine than others, this disease
ought to have attacked all equally, without making
any difference between bilious and phlegmatic.
VI. The fact is that the cause of this affection, as
of the more serious diseases generally, is the brain.
The manner and the cause I will now set forth
clearly. The brain of man, like that of all animals,
is double, being parted down its centre by a thin
membrane. For this reason pain is not always felt
in the same part of the head, but sometimes on one
side, sometimes on the other, and occasionally all
over. Veins lead up to it from all the body, many
of which are thin, while two are stout, one coming
from the liver, the other from the spleen. The
vein from the liver has the following character.
One part of it stretches downwards on the right
side, close by the kidney and the loin, to the inner
part of the thigh, reaching down to the foot; it is
called the hollow vein. The other part of it stretches
upwards through the right diaphragm and lung. It
branches away to the heart and the right arm. The
rest leads upwards through the collar-bone to the
right of the neck, to the very skin, so as to be
visible. Right by the ear it hides itself, and here
it branches, the thickest, largest and most capacious
part ending in the brain, another in the right ear,
another in the right eye, and the last in the nostril.
1 τρῖσι yap M: τοῖσι δὲ λοιποῖσι 0.
2 τῆς φλεβὺς M: τοῦ σπληνὺς θ.
5.Μ and θ read τῶν φλεβῶν and place τῶν δεξιῶν after
πλεύμονος.
153
 ΠΕΡῚ ΙΕΡΗΣ ΝΟΥΣΟΥ͂

μυκτῆρα. ἀπὸ μὲν τοῦ ἥπατος οὕτως ἔχει τὰ τῶν

φλεβῶν. διατέταται δὲ καὶ ἀπὸ τοῦ σπληνὸς
prey ἐς τὰ ἀριστερὰ καὶ κάτω καὶ ἄνω, ὥσπερ
καὶ ἡ ἀπὸ τοῦ ἥπατος, λεπτοτέρη δὲ καὶ
80 ἀσθενεστέρη.
ΠΕ Κατὰ ταύτας δὲ τὰς φλέβας καὶ “ἐπαγό-
μεθα τὸ πολὺ τοῦ πνεύματος" αὗται γὰρ ἡμῖν
εἰσὶν ἀναπνοαὶ τοῦ σώματος τὸν ἠέρα ἐς σφᾶς
ἕλκουσαι, καὶ ἐς τὸ σῶμα τὸ λοιπὸν ὀχετεύουσι
κατὰ τὰ φλέβια, καὶ ἀναψύχουσι καὶ πάλιν
ἀφιᾶσιν. οὐ γὰρ οἷόν. τε τὸ πνεῦμα στῆναι,
ἀλλὰ χωρεῖ ἄνω τε καὶ κάτω" ἢν γὰρ στῇ που
καὶ ἀποληφθῇ, ἀκρατὲς γίνεται ἐκεῖνο τὸ μέρος
ὅπου" ἂν στῇ" τεκμήριον δέ: ὅταν ,κατακειμένῳ
10 ἢ καθημένῳ φλέβια πιεσθῇ, ὥστε τὸ πνεῦμα 5 μὴ
διεξιέναι διὰ τῆς φλεβός, εὐθὺς νάρκη ἔχει.
12 περὶ μὲν τῶν φλεβῶν οὕτως ἔχει.
VIII. Ἣ δὲ νοῦσος αὕτη γίνεται, τοῖσι μὲν
φλεγματίῃσι, τοῖσι δὲ χολώδεσιν οὔ. ἄρχεται
δὲ φύεσθαι ἐπὶ τοῦ ἐμβρύου ἔτι ἐν τῇ μήτρῃ
ἐόντος" καθαίρετα: γὰρ καὶ ἀνθεῖ, ὥσπερ τἄλλα
μέρεα, πρὶν γενέσθαι, καὶ ὁ ἐγκέφαλος. ἐν ταύτῃ
δὲ τῇ καθάρσει ἢν μὲν καλῶς καὶ μετρίως
καθαρθῇ καὶ μήτε πλέον μήτε ἔλασσον τοῦ
δέοντος ἀπορρυῇ, οὕτως ὑγιηροτάτην τὴν κεφαλὴν
ἔχει" ἢν δὲ πλέοναpῥυῇ ἀπὸ παντὸς τοῦ ἐγκεφάλου
10 καὶ ἀπότηξις πολλὴ γένηται, νοσώδεά TE τὴν
κεφαλὴν ἕξει αὐξανόμενος καὶ ἤχου πλέην, καὶ
οὔτε ἥλιον οὔτε ψῦχος ἀνέξεται" ἢν δὲ ἀπὸ ἑνός

1 καθὸ M: καθότι θ.
3 πνεῦμα most MSS. : αἷμα θ.
154
 THE SACRED DISEASE, v1i.-vin.

Such is the character of the veins from the liver.

From the spleen too extends a vein downwards and
upwards to the left; it is similar to the one from
the liver, but thinner and weaker.
VII. By these veins we take in the greater part
of our breath, for they are vents of our body,
drawing the air to themselves, and they spread it
over the body in general through the minor veins
and cool it; then they breathe it out again. For
the breath cannot rest, but moves up and down.
If it is caught anywhere and rests, that part of the
body where it rests becomes paralysed. A proof is
that should minor veins be so compressed, when a
man is lying or seated, that the breath cannot pass
through the vein, a numbness immediately seizes
him. Such is the character of the veins.4
VIII. This disease attacks the phlegmatic, but
not the bilious. Its birth begins in the embryo
while it is still in the womb, for like the other parts,
the brain too is purged and has its impurities? expelled
before birth. In this purging if the action be thorough
and regulated, and if there flow away neither more
nor less than is proper, the infant has a perfectly
healthy head. But if the flux from all the brain
be too abundant, and a great melting® take place,
he will have as he grows a diseased head, and one
full of noise, and he will not be able to endure either
sun or cold. If an excessive flux come from one eye

1 Compare with this the argument of the treatise Breaths.

2 av@et‘is a difficult word. It seems to be equivalent to
ἐξανθεῖ, but may be corrupt. The meaning, however, is
plain. The old explanation was that ἀνθεῖ means ‘‘ grows,”
but it surely is connected with ἐξανθεῖ lower down.
3 **Deliquescence” would be the modern technical term.

r55
 ΠΕΡῚ ΙΕΡΗΣ NOYZOY

τινος γένηται ἢ ὀφθαλμοῦ ἢ ὠτός, ἢ φλέψ' τις

συνισχνανθῇ, ἐκεῖνο
€ κακοῦται τὸ μέρος, ὅπως ἂν
καὶ τῆς ἀποτήξιος ἔχη: ἣν δὲ κάθαρσις μὴ
ἐπιγένηται, ἀλλὰ συστραφῇ τῷ ἐγκεφάλῳ, οὕτως
ἀνάγκη φλεγματώδεα εἶναι. καὶ οἷσι μὲν παιδίοις
ἐοῦσιν ἐξανθεῖ ἕλκεα καὶ ἐς τὴν κεφαλὴν καὶ ἐς
τὰ ὦτα καὶ ἐς τὸν χρῶτα, καὶ σιαλώδεα γίνεται
20 καὶ μυξόρροα, ταῦτα μὲν ῥήϊστα διάγει προϊούσης
τῆς ἡλικίης: ἐνταῦθα γὰρ ἀφίει καὶ ἐκκαθαίρεται
τὸ φλέγμα, ὃὃ ἐχρῆν ἐν τῇ μήτρῃ καθαρθῆναι: καὶ
τὰ οὕτω καθαρθέντα οὐ γίνεται ἐπίληπτα
τῇ νούσῳ ταύτῃ ἐπὶ τὸ πολύ. ὅσα δὲ καθαρά
τέ ἐστι, καὶ μήθ᾽ ἕλκος μηδὲν μήτε, μύξα μήτε
σίαλον αὐτοῖς προέρχεται, μήτε ἐν τῇσι μήτρῃησι
πεποίηται τὴν κάθαρσιν," τούτοισι δὲ ἐπικίνδυνόν
28 ἐστιν ἁλίσκεσθαι ὑπὸ ταύτης τῆς νούσου.
IX. “Hy δὲ ἐπὶ τὴν καρδίην ποιήσηται ὁ
κατάρροος τὴν πορείην, παλμὸς ἐπιλαμβάνει καὶ
ἄσθμα, καὶ τὰ στήθεα διαφθείρεται, ἔνιοι δὲ
καὶ nue γίνονται" ὅταν γὰρ ἐπικατέλθῃ τὸ
φλέγμα 5 ψυχρὸν ἐπὶ τὸν πλεύμονα καὶ τὴν
καρδίην, ἀποψύχεται τὸ αἷμα" αἱ δὲ φλέβες πρὸς
βίην ψυχόμεναι πρὸς τῷ πλεύμονι καὶ τῇ καρδίῃ
πηδῶσι, καὶ ἡ καρδίη πάλλεται, ὥστε ὑπὸ τῆς
ἀνάγκης ταύτης τὸ ἄσθμα ἐπιπίπτειν καὶ τὴν
Ι0 ὀρθοπνοίην. οὐ γὰρ δέχεται τὸ πνεῦμα ὅσον
ἐθέλει, aype® κρατηθῇ τοῦ φλέγματος τὸ ἐπιρρυὲν
καὶ διαθερμανθὲν διαχυθῇ ἐς τὰς φλέβας" ἔπειτα
παύεται τοῦ παλμοῦ καὶ τοῦ ἄσθματος" παύεται
1 καθαρθέντα: four MSS. (including θι) have παιδευθέντα.
Sere
= M: πνεῦμα θ.
3 ἄχρι θι: μέχρις M: μέχρις ἂν some MSS. and the editors
156
 THE SACRED DISEASE, vin.—-ix,

or one ear, or if a vein be reduced in size, that part

suffers a lesion in proportion to the melting. Should
the purging not take place, but congestion occur in
the brain, then the infants cannot fail to be phlegm-
atic. If while they are children sores break out
on head, ears and skin, and if saliva and mucus be
abundant, as age advances such enjoy very good
health, for in this way the phlegm is discharged
and purged away which should have been purged
away in the womb. Those who have been so purged
are in general not attacked by this disease. Those
children, on the other hand, that are clean,! do not
break out in sores, and discharge neither mucus nor
saliva, run a risk of being attacked by this disease, if
the purging has not taken place in the womb.
IX. Should the discharge make its way to the
heart, palpitation and difficulty of breathing super-
vene, the chest becomes diseased, and a few even
become hump-backed; for when the phlegm de-
scends cold to the lungs and to the heart, the blood
is chilled ; and the veins, being forcibly chilled, beat
against the lungs and the heart, and the heart
palpitates, so that under this compulsion difficulty
of breathing and orthopnoea result. For the patient
does not get as much breath as he wants until the
phlegm that has flowed in has been mastered, warmed
and dispersed into the veins. Then the palpitation
and difficulty of breathing cease. It ceases in pro-

1 This use of καθαρός in the sense of ‘‘ unpurged,” ‘‘show-

ing no discharge,” is peculiar. It should mean ‘‘ needing no
purgation,’ not that the necessary purging does not take
place. One suspects that the correct reading should be: ὅσα
δὲ μήτε καθαρά ἐστι.

1:51
ΜΟΙ. Η
 ΠΕΡῚ IEPH= NOYZOY

δὲ ὅπως ἂν καὶ τοῦ πλήθεος ἔχῃ: ἢν μὲν yap

πλέον ἐπικαταρρυῇ, σχολαίτερον,, ἢν δὲ ἔλασσον,
θᾶσσον' καὶ ἢν πυκνότεροι ἔωσιν οἱ κατάρροοι,
πυκνότερα ἐπίληπτος γίνεται. ταῦτα μὲν οὖν5
mao et, ἢν ἐπὶ τὸν πλεύμονα καὶ τὴν καρδίην
19 ἴῃ" ἢν δὲ ἐς τὴν κοιλίην, διάρροιαι λαμβάνουσιν.
X. Ἢν δὲ τούτων μὲν τῶν ὁδῶν ἀποκλεισθῇ, ἐἐς
δὲ τὰς φλέβας, ἃς προείρηκα, τὸν ,κατάρροον
ποιήσηται, ἄφωνος γίνεται καὶ πνίγεται, καὶ
ἀφρὸς ἐκ τοῦ στόματος éxpel,* καὶ οἱ ὀδόντες
συνηρείκασι, καὶ αἱ χεῖρες συσπῶνται, καὶ τὰ
ὄμματα διαστρέφονται, καὶ οὐδὲν “φρονέουσιν,
ἐνίοισι δὲ καὶ ὑποχωρεῖ ἡ κόπρος 5 κάτω ὅπως
δὲ τούτων ἕκαστον πάσχει ἐγὼ φράσω: ἄφωνος
μέν ἐστιν ὅταν ἐξαίφνης τὸ φλέγμα ἢ ἐπικατελθὸν
ἐς 8 τὰς φλέβας ἀποκλείσῃ τὸν ἠέρα καὶ μὴ
παραδέχηται μήτε ἐς τὸν ἐγκέφαλον μήτε ἐς τὰς
φλέβας τὰς κοίλας μήτε ἐς τὰς κοιλίας, ἀλλ᾽
ἐπιλάβῃ τὴν ἀναπνοήν" ὅταν γὰρ λάβῃ ἄνθρωπος
κατὰ τὸ στόμα καὶ τοὺς μυκτῆρας τὸ πνεῦμα,
πρῶτον μὲν ἐς τὸν ἐγκέφαλον ἔρχεται, ἔπειτα
δὲ ἐς τὴν κοιλίην τὸ πλεῖστον μέρος, τὸ δὲ ἐπὶ
ἐ τὸν
πλεύμονα, τὸ δὲ ἐπὶ τὰς φλέβας. ἐκ τούτων δὲ
σκίδναται Ἐπ τὰ λοιπὰ μέρεα κατὰ τὰς φλέβας:
καὶ ὅσον μὲν ἐς τὴν κοιλίην ἔρχεται, τοῦτο μὲν
20 τὴν κοιλίην διαψύχει, καὶ ἄλλο οὐδὲν συμβάλ-
λεται" ὁ δ᾽ ἐς τὸν πλεύμονά τε καὶ τὰς φλέβας
1 σχολαίτερον Μ: σχολέτερον θ.
2 θ omits οὖν. 8. ἢ θ: εἴῃ Μ.
4 ἐκρεῖ M: ῥεῖ θ. δ ἣ κόπρος omitted by θ.
6 After κάτω the MSS. have (with slight variations) καὶ
ταῦτα γίνεται ἐνίοτε μὲν ἐς τὰ ἀριστερά, ὁτὲ δὲ ἐς τὰ δεξιά, ὁτὲ
δὲ ἐς ἀμφότερα. It is surely a gloss.
158
 THE SACRED DISEASE, 1x.-x

portion to the quantity of the flux, that is, slower

if the flux be great, quicker if it be less. And if
the fluxes be frequent, the attacks are frequent.
Such are the symptoms when the flux goes to the
lungs and heart; when it goes to the bowels, the
result is diarrhoea.
X. If the phlegm be cut off from these passages,
but makes its descent into the veins I have men-
tioned above, the patient becomes speechless and
chokes, froth flows from the mouth; he gnashes
his teeth and twists! his hands; the eyes roll and
intelligence fails, and in some cases excrement is
discharged.” I will now explain how each symptom
occurs. The sufferer is speechless when suddenly
the phlegm descends into the veins and intercepts
the air, not admitting it either into the brain, or
into the hollow veins, or into the cavities, thus
checking respiration. For when a man takes in
breath by the mouth or nostrils, it first goes to
the brain, then most of it goes to the belly, though
some goes to the lungs and some to the veins.
From these parts it disperses, by way of the veins,
into the others. The portion that goes into the
belly cools it, but has no further use; but the air
that goes into the lungs and the veins is of use
1 Possibly ‘‘clenches.” The word can denote any sort of
convulsion.
2 The omitted words mean: ‘‘ These symptoms manifest
themselves sometimes on the left, sometimes on the right,
sometimes on both sides.”

7 φλέγμα θ: πνεῦμα M. 8 és M: én 6.
® μήτε ἐς Tas κοιλίας is in M but is omitted by θ, perhaps
rightly.
10 ἐς M: ἐπὶ θ.
159
 ΠΕΡῚ ΙΕΡΗΣ ΝΟΥΣΟΥ͂

ἀὴρ συμβάλλεται ἐς τὰς κοιλίας ἐσιὼν καὶ ἐς τὸν

ἐγκέφαλον, καὶ οὕτω τὴν φρόνησιν καὶ τὴν
κίνησιν τοῖσι μέλεσι παρέχει, ὥστε, ἐπειδὰν
ἀποκλεισθῶσιν αἱ φλέβες τοῦ ἠέρος ὑπὸ τοῦ
φλέγματος καὶ μὴ παραδέχωνται,Σ ἄφωνον
καθιστᾶσι καὶ ἄφρονα τὸν ἄνθρωπον. αἱ δὲ
χεῖρες ἀκρατεῖς γίνονται καὶ σπῶνται, τοῦ
αἵματος ἀτρεμίσαντος καὶ οὐ διαχεομένου Ξ ὥσπερ
90 εἰώθει. καὶ οἱ ὀφθαλμοὶ διαστρέφονται, τῶν
φλεβίων ἀποκλειομένων τοῦ ἠέρος καὶ σφυζξόντων.
ἀφρὸς δὲ ἐκ τοῦ στόματος προέρχεται ἐκ τοῦ
πλεύμονος" ὅταν γὰρ τὸ πνεῦμα μὴ ἐσίῃ ἐς αὐτόν,
ἀφρεῖ καὶ ἀναβλύει ὥσπερ ἀποθνήσκων. ἡ δὲ
κόπρος ὑπέρχεται ὑπὸ βίης πνιγομένου" πνίγεται
€ τοῦ ἥπατος καὶ τῆς ἄνω κοιλίης πρὸς τὰς
φρένας προσπεπτωκότων καὶ τοῦ στομάχου τῆς
γαστρὸς ἀπειλημμένου" προσπίπτεϊ, δ᾽ ὅταν τὸ
πνεῦμα μὴ ἐσίῃ ἐς τὸ στόμα ὅσον εἰώθει.
λακτίζει δὲ τοῖσι ποσὶν ὅταν ὁ ἀὴρ ἀποκλεισθῇ
ἐν τοῖσι μέλεσι καὶ μὴ οἷός τε ἢ διεκδῦναι ἔξω
ὑπὸ τοῦ φλέγματος: ἀΐσσων δὲ διὰ τοῦ αἵματος
ἄνω καὶ κάτω σπασμὸν ἐμποιεῖ καὶ ὀδύνην, διὸ
λακτίζει. ταῦτα δὲ πάσχει πάντα, ὁπόταν τὸ
, a e / μ᾿

φλέγμα παραρρυῇ ψυχρὸν ἐς τὸ αἷμα θερμὸν

ἐόν" ἀποψύχει γὰρ καὶ ἵστησι τὸ αἷμα: καὶ ἢν
μὲν πολὺ ἢ τὸ ῥεῦμα καὶ παχύ, αὐτίκα ἀποκτείνει"
κρατεῖ γὰρ τοῦ αἵματος τῷ ψύχειἦ καὶ πήγνυσιν"
ἢν δὲ ἔλασσον ἡ, τὸ μὲν παραυτίκα κρατεῖ
ἀπυφράξαν τὴν ἀναπνοήν: ἔπειτα τῷ χρόνῳ

1 Here θ has ἔρχεται.

2 Both M and @ have παραδέχονται.
160
 THE SACRED. DISEASE, x.

when it enters the cavities and the brain, thus

causing intelligence and movement of the limbs, so
that when the veins are cut off from the air by the
phlegm and admit none of it, the patient is rendered
speechless and senseless. The hands are paralysed
and twisted when the blood is still, and is not
distributed as usual. The eyes roll when the minor
veins are shut off from the air and pulsate. The
foaming at the mouth comes from the lungs; for
when the breath fails to enter them they foam and
boil as though death were near. Excrement is
discharged when the patient is violently compressed,
as happens when the liver and the upper bowel are
forced against the diaphragm and the mouth of the
stomach is intercepted; this takes place when the
normal amount of breath does not enter the mouth.
The patient kicks when the air is shut off in the
limbs, and cannot pass through to the outside
because of the phlegm; rushing upwards and
downwards through the blood it causes convulsions
and pain; hence the kicking. The patient suffers
all these things when the phlegm flows cold into
the blood which is warm; for the blood is chilled
and arrested. If the flow be copious and _ thick,
death is immediate, for it masters the blood by
its coldness and congeals it. If the flow be less,
at the first it is master, having cut off respiration;
1 With the reading of 0, ‘‘body.” Perhaps this reading
is correct.

3 For διαχεομένου M and some other MSS. have d:adexo-

μένου.
4 ἀπειλημμένου Μ: κατειλημμένων θ.
5 στόμα M: σῶμα θ. 8 ὁκόταν τὸ Μ: ὅποιαν θ.
7 ψύχει M: ψυχρῷ θ.
161
 ΠΕΡῚ IEPH= NOYZOY

ὁπόταν σκεδασθῇ κατὰ τὰς φλέβας Kal μιγῇ TO

e ὦ fol \ fol rn

αἵματι πολλῷ ἐόντε καὶ θερμῷ, ἢν κρατηθῇ

οὕτως, ἐδέξαντο τὸν ἠέρα αἱ φλέβες, καὶ
XN 7 e / \
ef > /

54 ἐφρόνησαν.
XI. Kal ὅσα μὲν σμικρὰ παιδία κατάληπτα
\ ,

γίνεται τῇ νούσῳ ταύτῃ, τὰ πολλὰ ἀποθνήσκει,

r Ἂς

ὴν πολὺ τὸ ῥεῦμα ἐπιγένηται καὶ νότιον: τὰ γὰρ

ὑποδέχεσθαι τὸ
/ ἣν

ἐόντα οὐ δύναται
> / ΄

φλέβια λεπτὰ
/ \ 7

φλέγμα ὑπὸ πάχεος καὶ πλήθεος, ἀλλ᾽ ἀποψύχε-

ig \ / \ / 5 oT > 7

ται καὶ πήγνυται τὸ αἷμα, καὶ οὕτως ἀποθνήσκει.

ἢν δὲ ὀλίγον ἢ καὶ ἐς ἀμφοτέρας τᾶς φλέβας τὸν
b] ’ / \ / \
x \ 2 / 3 \

KaTappoov ΄
ποιήσηται, ἢ ἐς Tas
ἡ \
ἐπὶ θάτερα,
,
περιγίνεται ἐπίσημα éovtas \ ἢἋ yap
\
στόμα
,
παρέσπασται ἢ ὀφθαλμὸς ἢ χεὶρ ἢ αὐχὴν, ὁπόθεν
rx? \ x > / e
I
10
ἂν τὸ φλέβιον πληρωθὲν τοῦ φλέγματος κρατηθῇ
\ “ / rn
ΩΝ Ν

καὶ ἀπισχνανθῇ. τούτῳ οὖν τῷ φλεβίῳ ἀνάγκη

ἀσθενέστερον εἶναι καὶ ἐνδεέστερον τοῦτο τοῦ
σώματος τὸ βλαβέν: és δὲ τὸν πλείω χρόνον
/, \ / ’ \ \ ’ la

ὠφελεῖ ws ἐπὶ TO πολύ: οὐ γὰρ ETL ἐπίληπτονfol

> an . ᾽ Ν Ν 4 > \ »Μ 5 /

γίνεται, ἢν ἅπαξ ἐπισημανθῇ, διὰ τόδε: ὑπὸ τῆς Ὁ » θῇ ὃ Ν "ὃ ᾿ ig \

/ Xx

ἀνάγκης ταύτης αἱ φλέβες αἱ λοιπαὶ κακοῦνται

id nr

καὶ μέρος τι συνισχναίνονται, ws) τὸν μὲν ἠέρα

δέχεσθαι, τοῦ δὲ φλέγματος τὸν κατάρροον μηκέτι
ὁμοίως ἐπικαταρρεῖν: ἀσθενέστερα μέντοι" τὰ
, fal /

20
, be
μέλεα εἰκὸς εἰναι, των φλεβῶν κακωθεισῶν.
AN 3 n lal la
οἷσι
e

δ᾽ ἂν βόρειόν τε καὶ πάνυ ὀλίγον παραρρυῆ καὶ

yf / a

ἐς τὰ δεξιά, ἀσήμως περιγίνονται" κίνδυνος δὲ

συντραφῆναι καὶ συναυξηθῆναι, ἢν μὴ θεραπευ-
θῶσι τοῖσιν ἐπιτηδείοισιν.: τοῖσι μὲν οὖν
παιδίοισιν οὕτω γίνεται, ἢ ὅτι τούτων ἐγγυτάτω.
1 ὡς Μ: ὥστεθ.
2 After μέντοι both M and @ have ὁμοίως. It is omitted in
162
 THE SACRED DISEASE, x.-x1.

but in course of time, when it is dispersed through-

out the veins and mixed with the copious, warm
blood, if in this way it be mastered, the veins admit
the air and intelligence returns.
XI. Little children when attacked by this disease
generally die, if the flow come on copious and with
a south wind ; for the minor veins being thin cannot
admit the phlegm because of its thickness and
abundance, but the blood is chilled and congeals,
causing death. But if the flow be slight, and make
its descent either into both veins or into one or the
other, the child recovers but bears the marks of the
disease—a distortion of mouth, eye, hand or neck,
according to the part from which the minor vein,
filled with phlegm, was mastered and reduced. So
by reason of this minor vein this part of the body
which has been injured must be weaker and more
detective. But the injury generally proves beneficial
in the long run, as a child is no longer subject to
the malady if it be once marked, the reason being
as follows. In sympathy with this lesion the other
veins too suffer and are partially reduced, so that
while they admit the air the flux of phlegm that
flows down into them is lessened. The limbs, how-
ever, are naturally weaker, the veins having suffered
injury. When the flux takes place with the wind
in the north, and is very slight and to the right, the
children recover without a mark. There is a risk
however that the disease will be nourished and grow
with the patient, unless appropriate remedies be
used. Children, then, suffer in this way, or very
nearly so.

several Paris MSS. It is probably a repetition of the

preceding ὁμοίως.
163
 ΠΈΡΙ ΙΕΡΗΣ NOYZOY

XII. Τοὺς δὲ πρεσβυτέρους οὐκ ἀποκτείνει,

ὅταν ἐπιγένηται, οὐδὲ διαστρέφει' αἵ τε γὰρ
φλέβες εἰσὶ κοῖλαι καὶ αἵματος μεσταὶ θερμοῦ,
διὸ οὐ! δύναται ἐπικρατῆσαι τὸ φλέγμα, οὐδ᾽
ἀποψῦξαι τὸ αἷμα, ὥστε καὶ πῆξαι, ἀλλ᾽ αὐτὸ
κρατεῖται καὶ καταμείγνυται τῷ αἵματι ταχέως"
καὶ οὕτω παραδέχονται αἱ φλέβες τὸν ἠέρα, καὶ
τὸ φρόνημα ἐγγίνεται, τά τε σημεῖα τὰ προειρη-
μένα ἧσσον ἐπιλαμβάνει διὰ τὴν ἰσχύν. τοῖσι δὲ
10 πρεσβυτάτοις 6ὅταν ἐπιγένηται τοῦτο τὸ νόσημα,
διὰ τόδε ἀποκτείνει ἢ παράπληκτον ποιεῖ, ὅτι αἱ
φλέβες κεκένωνται καὶ τὸ αἷμα ὀλίγον τέ ἐστι
καὶ λεπτὸν καὶ ὑδαρές. ἢν μὲν οὖν πολὺ κἄτάβη
ρυῇ καὶ χειμῶνος, ἀποκτείνει" ,ἀπέφραξε" γὰρ
τὰς ἀναπνοὰς καὶ ἀπέπηξε τὸ αἷμα, ἣν ἐπ᾽
ἀμφότερα ὁ κατάρροος γένηται: ἢν δ᾽ ἐπὶ θάτερα
μοῦνον, παράπληκτον ποιεῖ: οὐ γὰρ δύναται τὸ
αἷμα ἐπικρατῆσαι τοῦ φλέγματος λεπτὸν ἐὸν καὶ
ψυχρὸν καὶ ὀλίγον, ἀλλ᾽ αὐτὸ κρατηθὲν ἐπάγη,
20 ὥστε ἀκρατέα εἶναι ἐκεῖνα καθ᾽ ἃ τὸ αἷμα
21 διεφθάρη.
ΧΗΙ. "Es δὲ τὰ δεξιὰ μᾶλλον καταρρεῖ ἢ ἐς
τὰ ἀριστερά, ὅτι αἱ φλέβες ἐπικοιλότεραί 3 εἰσι
καὶ πλέονες ἢ ἐν τοῖς ἀριστεροῖς. ἐπικαταρρεῖ
δὲ καὶ ἀποτήκεται τοῖσι μὲν παιδίοισι μάλιστα,
οἷς ἂν διαθερμανθῇ ἡ κεφαλὴ ἦν τε ὑπὸ ἡλίου,
ἤν τε ὑπὸ πυρός, καὶ ἐξαπίνης φρίξῃ ὁ ἐγκέ-
1 διὸ οὐ Ermerins, Reinhold: ἅ οὐ @: ὅτι οὐ M: ἃ οὐδὲ
Littre.
2 ἀπέφραξε θ: ἀπέπνιξε M.
8. Before ἐπικοιλότεραι Ermerins adds ἐνταῦθα.
4 After ἀριστέροις @ has ὅτι ἀπὸ τοῦ ἥπατος (αἵματος pu)
164
 THE SACRED DISEASE, xu.—x1n,

XII. Older people are not killed by an attack of

the disease, nor are they distorted ; for their veins
are capacious and full of hot blood, so that the
phlegm cannot gain the mastery, nor chill the blood
so as to congeal it; but is itself quickly mastered
by the blood and mixed with it. So the veins admit
the air, intelligence is present, and the symptoms
already mentioned attack less violently because the
patient is strong. When this disease attacks very
old people it kills or paralyses them, the reason
being that their veins are emptied, and their blood
is scanty, thin and watery. Now if the flux be
copious and in winter, death results; for it chokes
respiration and congeals the blood should the flux
take place to both sides. If on the other hand the
flux be to one side only it causes paralysis; for the
thin, cold, scanty blood cannot master the phlegm,
but is itself mastered and congealed, so that those
parts are powerless where the blood has been
corrupted.
XIII. The flux is to the right rather than to the
left because the veins are more capacious and more
in number than on the left. The flux and melting
occur mostly in children when the head has been
heated by sun or fire, and then suddenly the brain
τείνουσι καὶ ἀπὺ τοῦ σπληνός. M has ἀπὸ yap τοῦ ἥπατος
τείνουσι καὶ ἀπὺ τοῦ σπληνός. Ermerins (after Dietz) reads
amd γὰρ Tot ἥπατος τείνουσι καὶ οὐκ amd τοῦ σπληνός. Reinhold
rewrites this: ὅτι af φλέβες αἱ ἀπὸ τοῦ ἥπατος τείνουσαι ἐπι-
κοιλότεραί εἰσι καὶ πλέονες ἢ ἐν τοῖσιν ἀριστεροῖσιν αἱ amd τοῦ
σπληνός. I feel that the sentence is a note which has crept
into the text.
5 Before καὶ ἐξαπίνης the MSS. have ἤν τε. Littré, followed
by Ermerins, deletes. Reinhold adds ἐπειδὰν before δια-
θερμανθῇ and reads ἔπειτα for ἤν τε καὶ before ἐξαπίνης.
165
 ΠΕΡῚ ΙΕΡῊΣ NOYZOY

φαλος" τότε γὰρ ἀποκρίνεται τὸ φλέγμα. ἀποτή-

κεται μὲν γὰρ ἀπὸ τῆς θερμασίης καὶ διαχύσιος
τοῦ ἐγκεφάλου: ἐκκρίνεται δὲ ἀπὸ τῆς ψύξιός
10 τε καὶ συστάσιος, καὶ οὕτως ἐπικαταρρεῖ. τοῖσι
μὲν αὕτη ἡ πρόφασις γίνεται, τοῖσι δὲ καὶ ἐπειδὰν
ἐξαπίνης μετὰ βόρεια πνεύματα νότος μεταλάβῃ,
Α U

συνεστηκότα τὸν ἐγκέφαλον καὶ εὐσθενέοντα '

» \ > / 4 a \ /
ἔλυσε καὶ ἐχάλασεν, ὥστε πλημμυρεῖν TO φλέγμα,
καὶ οὕτω τὸν κατάρροον ποιεῖται. ἐπικαταρρεῖ
δὲ καὶ ἐξ ἀδήλου 5 φόβου γινομένου, καὶ ἢν δείσῃ
\ \ > ’ / ἊΣ , , Ὁ ΝΣ ὃ

βοήσαντός τινος, ἢ μεταξὺ κλαίων μὴ οἷός τε

΄, \

ἢ τὸ πνεῦμα ταχέως ἀναλαβεῖν, οἷα γίνεται

Ν ἴω / “-“

παιδίοισι πολλάκις" ὅ τι δ᾽ ἂν τούτων αὐτῷ

γένηται, εὐθὺς ἔφριξε τὸ σῶμα, καὶ ἄφωνος γενό-
/ > \ ” \ a Lge wv ,
20
μενος τὸ πνεῦμα οὐχ εἵλκυσεν, ἀλλὰ τὸ πνεῦμα
ἠρέμησε, καὶ ὁ ἐγκέφαλος συνέστη, καὶ τὸ αἷμα
ἐστάθη, καὶ οὕτως ἀπεκρίθη καὶ ἐπικατερρύη τὸ
φλέγμα. τοῖσι μὲν παιδίοισιν αὗται αἱ προφά-
σιες τῆς ἐπιλήψιός εἰσι τὴν ἀρχήν. τοῖσι δὲ
πρεσβύτῃσιν ὁὁ χειμὼν πολεμιώτατός ἐστιν" ὅταν
γὰρ παρὰ πυρὶ πολλῷ διαθερμανθῇ τὴν κεφαλὴν
καὶ τὸν ἐγκέφαλον, ἔπειτα ἐν ψύχει γένται καὶ
ῥιγώσῃ, ἢ καὶ ἐκ ψύχεος. εἰς ἀλέην ἔλθῃ καὶ παρὰ
90 πῦρ πολύ, τὸ αὐτὸ τοῦτο πάσχει, καὶ οὕτως
ἐπίληπτος γίνεται κατὰ τὰ προειρημένα. κίνδυ-
νος δὲ πολὺς καὶ ἦρος παθεῖν τωὐτὸ τοῦτο, ἢν
ἡλιωθῇ ἡ κεφαλή: τοῦ δὲ θέρεος ὃἥκιστα, οὐ γὰρ
id - « / rr δὲ θέ 3 a > ἈΝ

γίνονται μεταβολαὶ ἐξαπιναῖοι. ὅταν δὲ εἴκοσιν

1 εὐσθένεοντα Littré, with one MS.: ἀσθενέα ὄντα θ:
ἀσθενέοντα Μ.
2 T have adopted the readings of θμ in this sentence. The
editors omit καὶ before ἣν and put a comma at ἀδήλου, as
166
 THE SACRED DISEASE, xm.

has been chilled, for then it is that the phlegm

separates off. It melts owing to the heat and
diffusion of the brain; it separates owing to the
chill and contraction, and so flows down. This is
one cause. In other cases the cause is that the
south wind, suddenly coming on after north winds,
loosens and relaxes the brain when it is braced and
strong, so that the phlegm overflows, and thus it
produces the flux. It is also caused by fear of the
mysterious, if the patient be afraid at a shout, or
if while weeping he be unable quickly to recover
his breath, things which often happen to children.
Whichever of them occur, the body is immediately
chilled, the patient loses the power of speech and does
not breathe, the breath stops, the brain hardens, the
blood stays, and so the phlegm separates off and
flows down. Such among children are the causes
of the seizure} to begin with. Of old patients the
greatest enemy is winter. For when an old man
has been heated in head and brain by a large fire,
and then comes into the cold and is chilled, or if
he leave the cold for warmth and a large fire, he
experiences the same symptoms and has a seizure,
according to what has been said already. There
is a serious risk of the same thing happening in
spring also, if the head be struck by the sun. In
summer the risk is least, as there are no sudden

1 ἐπίληψις occurs only here in this treatise.

though the meaning were, ‘‘ obscure causes too produce it,

for instance a shout, ete.”’ The objection to this is that the
examples given are certainly not ἄδηλα.
3 Tov δὲ θέρεος M: τὸ δὲ θέρος θ.
167
 ΠΕΡῚ IEPHE NOYZOYr

ἔτεα “παρέλθῃ, οὐκέτι ἡ νοῦσος αὕτη ἐπιλαμβά-

vel, ἢν μὴ ἐκ παιδίου σύντροφος ἢ7, ἀλλ᾽ ἢ ὀλίγους
ἢ οὐδένα: αἱ γὰρ φλέβες αἵματος μεσταὶ πολλοῦ
εἰσίν, καὶ ὁ ἐγκέφαλος συνέστηκε καί ἐστι
στρυφνός, ὥστε οὐκ ἐπικαταρρεῖ ἐπὶ τὰς φλέβας"
40 ἢν δ᾽ ἐπικαταρρυῇ, τοῦ αἵματος οὐ κρατεῖ,
4] πολλοῦ ἐόντος καὶ θερμοῦ.
XIV. Ὧι, δὲ ἀπὸ παιδίου συνηύξηται καὶ
συντέθραπται, ἔθος πεποίηται ἐν τῇσι μετα-
βολῇσι τῶν πνευμάτων τοῦτο πάσχειν, καὶ
ἐπίληπτον γίνεται ὡς τὰ πολλά, καὶ μάλιστα ἐν
τοῖσι νοτίοισιν: ἥ τε ἀπάλλαξις χαλεπὴ γίνεται"
ὁ γὰρ ἐγκέφαλος ὑγρότερος γέγονε τῆς φύσιος καὶ
πλημμυρεῖ ὑπὸ τοῦ φλέγματος, ὥστε τοὺς μὲν
καταρρόους πυκνοτέρους γίνεσθαι, ἐκκριθῆναι δὲ
μηκέτι οἷόν τε elvar τὸ φλέγμα, μηδὲ ἀναξηραν-
10 θῆναι τὸν ἐγκέφαλον, ἀλλὰ διαβεβρέχθαι καὶ
εἶναι ὑγρόν. γνοίη δ᾽ ἄν τις τόδε" μάλιστα τοῖσι
προβάτοισι τοῖσι καταλήπτοισι γινομένοις ὑπὸ
τῆς νούσου ταύτης καὶ μάλιστα τῆσιν αἰξίν'
αὗται γὰρ πυκνότατα λαμβάνονται: ἢν διακόψῃς
τὴν κεφαλήν, εὑρήσεις τὸν ἐγκέφαλον ὑὑγρὸν ἐόντα
καὶ ὕδρωπος περίπλεων καὶ κακὸν ὄξοντα, καὶ ἐν
τούτῳ δηλονότι γνώσει ὅτι οὐχ ὁ θεὸς τὸ σῶμα
λυμαίνεται, ἀλλ᾽ ἡ νοῦσος. οὕτω δ᾽ ἔχει. καὶ τῷ
ἀwo pate ὁπόταν γὰρ ὁ χρόνος γένηται τῇ νούσῳ,
οὐκ ἔτι ἰήσιμος γίνεται" διεσθίεται γὰρ ὁ ἐγκέφα-
λος ὑπὸ τοῦ φλέγματος καὶ τήκεται, τὸ δὲ ἀποτη-
a
κόμενον ὕδωρ γίνεται, καὶ περιέχει, τὸν ἐγκέφαλον
ἐκτὸς καὶ περικλύξει" καὶ διὰ τοῦτο πυκνότερον
ἐπίληπτοι γίνονται καὶ ῥᾷον. διὸ δὴ πολυχρόνιος
ἡ νοῦσος, ὅτι τὸ περιρρέον λεπτόν ἐστιν ὑπὸ
168
 THE SACRED DISEASE, χπι.--χιν.

changes. After the twentieth year this disease does

not occur, or occurs but rarely, unless it has been pre-
sent frominfancy, For the veinsare full of abundance
of blood, and the brain is compact and hard, so that
either there is no flux to the veins, or, if there be a
flux, it does not master the blood, which is copious
and hot.
XIV. But when the disease dates from infancy and
has grown and been nourished with the body, the habit
has been formed of the flux occurring at the changes
of the winds, and the patient generally has an attack
then, especially if the wind be in the south. Recovery,
too, proves difficult; the brain is unnaturally moist,
and flooded with phlegm, so that not only do fluxes
occur more frequently but the phlegm can no longer
separate, nor the brain be dried, being on the contrary
soaked and moist. The truth of this is best shown
by the cattle that are attacked by this disease,
especially by the goats, which are the most common
victims. If you cut open the head you will find the
brain moist, very full of dropsy and of an evil odour,
whereby you may learn that it is not a god but the
disease which injures the body. So is it also with a
man. In fact, when the disease has become chronic
it then proves incurable, for the brain is corroded by
phlegm and melts, and the part which melts becomes
water, surrounding the brain outside and flooding it,
for which reason such people are attacked more
frequently and more readily. Wherefore the disease
lasts a long time, because the surrounding fluid is thin

1 κρατέει 0: κατακρατέει M.
τόδε M: τῷδε θ.
3 διακόψης M: διακόψας οραις (sic) θ.
 ΠΕΡῚ ΙΕΡΗΣ NOYZOY

πολυπληθείης, καὶ εὐθὺς κρατεῖται ὑπὸ τοῦ

αἵματος καὶ διαθερμαίνεται.
XV. “Ὅσοι δὲ ἤδη ἐθάδες εἰσὶ τῇ νούσῳ, πτρογινώ-
σκουσιν ὅταν μέλλωσι λήψεσθαι, καὶ φεύγουσιν
ἐκ τῶν ἀνθρώπων, ἣν μὲν ἐγγὺς ἡ αὐτῷ τὰ οἰκία,"
οἴκαδε, ἣν δὲ μή, ἐς τὸ ἐρημότατον, ὅπη μέλ-
λουσιν αὐτὸν ἐλάχιστοι ὄψεσθαι πεσόντα, εὐθὺς
τε ἐγκαλύπτεται" τοῦτο δὲ ποιεῖ ὑπ᾽ αἰσχύνης
τοῦ πάθεος καὶ οὐχ ὑπὸ φόβου, ὡς οἱ πολλοὶ
νομίζουσι, τοῦ δαιμονίου. τὰ δὲ παιδάρια τὸ
μὲν πρῶτον πίπτουσιν ὅπη ἂν τύχωσιν ὑπὸ
10 ἀηθίης: ὅταν δὲ πολλάκις 3 κατάληπτοι, γένωνται,
ἐπειδὰν προαίσθωνται, φεύγουσι παρὰ τὰς μη-
τέρας ἢ παρὰ ἄλλον ὅντινα μάλιστα γινώσκουσιν,
ὑπὸ δέους καὶ φόβου τῆς πάθης: τὸ yap αἰσχύ-
14 νεσθαι 4 οὔπω γινώσκουσιν.
XVI. ᾿ἂν δὲ τῇσι μεταβολῇσι τῶν πνευμάτων
διὰ τάδε φημὶ ἐπιλήπτους γίνεσθαι, καὶ μάλιστα
τοῖσι νοτίοισιν, ἔπειτα τοῖσι βορείοισιν, ἔπειτα
τοῖσι λοιποῖσι πνεύμασι" ταῦτα γὰρ τῶν λοιπῶν
πνευμάτων ἰσχυρότατά ἐστι καὶ ἀλλήλοις ἐἐναντιώ-
Tata κατὰ τὴν στάσιν καὶ κατὰ τὴν δύναμιν.
ὁ μὲν γὰρ βορέης συνίστησι τὸν ἠέρα καὶ τὸ
θολερόν τε καὶ τὸ νοτῶδες ἐκκρίνει καὶ λαμπρόν
τε καὶ διαφανέα ποιεῖ: κατὰ δὲ τὸν αὐτὸν τρόπον
10 καὶ τἄλλα πάντα ἐκ τῆς θαλάσσης ἀρξάμενα ὃ
καὶ τῶν ἄλλων ὑδάτων" ἐκκρίνει γὰρ ἐξ ἁ
ἁπάντων
τὴν νοτίδα καὶ τὸ δνοφερόν, καὶ ἐξ αὐτῶν τῶν
ἀνθρώπων, διὸ καὶ ὑγιηρότατός ἐστι τῶν ἀνέμων.

1 ἢ αὐτῷ τὰ οἰκία θ: αὐτῶν ὁ οἶκος ἔῃ M.

2 Tiere θ adds καὶ,
170
 THE SACRED DISEASE, x1v.-xvi.

through its abundance, and is immediately mastered

and warmed by the blood.
XV. Such as are habituated to their disease have a
presentiment when an attack is imminent, and run
away from men, home, if their house be near, if not,
to the most deserted spot, where the fewest people
will see the fall, and immediately hide their heads.
This is the result of shame at their malady, and not,
as the many hold, of fear of the divine. Young
children at first fall anywhere, because they are un-
familiar with the disease; but when they have
suffered several attacks, on having the presentiment
they run to their mothers or to somebody they know
very well, through fear and terror at what they are
suffering, since they do not yet know what shame is.
XVI. At the changes of the winds for these reasons
do I hold that patients are attacked, most often when
the.south wind blows, then the north wind, and then
the others. In fact the north and south are stronger
than any other winds, and the most opposite, not
only in direction but in power. For the north wind
contracts the air and separates from it what is turbid
and damp, making it clear and transparent. It acts
in the same way upon everything as well that rises
from the sea or waters generally. For it separates
the moist and the dull from everything, including
men themselves, for which reason it is the most

3 πολλάκις 8: πλεονάκις Other MSS. and the editors.

4 Before οὔπω the MSS. except M and @u have παῖδες ὄντες.
Littré retains, and so does Reinhold. I think it must be a
gloss (we should expect ἐόντες) and so, I find, do Ermerins
and Wilamowitz.
5 aptdueva MSS.: ἐξάρμενα Mack’s Codex Mediceus:
ἀρξάμενος Ermerins: ἐξαερούμενα Reinhold.
171
 ΠΕΡῚ IEPHZ NOYZOY

ὁ δὲ νότος τἀναντία τούτῳ ἐργάξεται" πρῶτον μεν

ἄρχεται τὸν ἠέρα. συνεστηκότα κατατήκειν καὶ
διαχεῖν, καθότι καὶ οὐκ εὐθὺς πνεῖ μέγας, ἀλλὰ
γαληνίζει πρῶτον, ὅτι οὐ δύναται ἐπικρατῆσαι
τοῦ ἠέρος αὐτίκα, τοῦ πρόσθεν πυκνοῦ τε ἐόντος
καὶ συνεστηκότος,5 ἀλλὰ τῷ “χρόνῳ διαλύει: τὸ δ᾽
20 αὐτὸ τοῦτο καὶ τὴν γῆν ἐργάζεται καὶ τὴν θάλασ-
σαν καὶ ποταμοὺς καὶ κρήνας καὶ φρέατα
καὶ ὅσα φύεται καὶ ἐν οἷς τι ὑγρόν ἐστιν"
ἔστι δὲ ἐν παντί, ἐν τῷ μὲν πλέον, ἐν τῷ δὲ
ἔλασσον ἅπαντα δὲ ταῦτα αἰσθάνεται τοῦ πνεύ-
ματος TOUTOUV, καὶ ἔκ τε λαμπρῶν δνοφώδεα
γίνεται, καὶ ἐκ ψυχρῶν θερμά, καὶ ἐκ ξηρῶν
νοτώδεα" ὅσα δ᾽ ἐν οἰκήμασι κεράμια ἢ κατὰ “γῆς
ἐστι μεστὰ οἴνου ἢ ἄλλου τινὸς ὑγροῦ, πάντα
ταῦτα αἰσθάνεται τοῦ νότου καὶ διαλλάσσει τὴν
90 μορφὴν ἐς ἕτερον εἶδος" τόν τε ἥλιον καὶ τὴν
σελήνην καὶ τἄλλα ἄστρα πολὺ ἀμβλυωπότερα
καθίστησι τῆς φύσιος. ὅτε οὖν καὶ τούτων οὕτω
μεγάλων ἐόντων καὶ ἰσχυρῶν τοσοῦτον ἐπικρατεῖ
καὶ τὸ σῶμα ποιεῖ αἰσθάνεσθαι καὶ μεταβάλλειν
ἐν τῶν ἀνέμων τούτων τῇσι μεταλλαγῇσιν,
ἀνάγκη τοῖσι μὲν νοτίοισι λύεσθαί τε καὶ prutay
τὸν ἐγκέφαλον καὶ τὰς φλέβας χαλαρωτέρας
γίνεσθαι, τοῖσι δὲ βορείοισι συνίστασθαι τὸ
ὑγιηρότατον τοῦ ἐγκεφάλου, τὸ δὲ νοσηλότατον
40 καὶ ὑγρότατον ἐκκρίνεσθαι καὶ περικλύζξειν ἔξω-
θεν, καὶ οὕτω τοὺς KaTappoous ἐπιγίνεσθαι ἐν
τῇσι μεταβολῇσι τούτων τῶν πνευμάτων. οὕτως
αὕτη ἡ νοῦσος γίνεται καὶ θάλλει ἀπὸ τῶν προσι-
ὄντων τε καὶ ἀπιόντων, καὶ οὐδέν ἐστιν ἀπο-
ρωτέρη τῶν ἄλλων οὔτε ἰῆσθαι οὔτε ἡνῶναι,
46 οὐδὲ θειοτέρη ἢ αἱ ἄλλαι.
172
 THE SACRED. DISEASE, xv.

healthy of the winds. But the action of the south

wind is the opposite. At first it begins to melt and
diffuse the condensed air, inasmuch as it does not
blow strong immediately, but is calm at first, because
it cannot at once master the air, that before was
thick and condensed, but requires time to dissolve it.
In exactly the same way it acts upon earth, sea,
rivers, springs, wells, and everything that grows in
which there is moisture, and moisture is in everything,
though more in some things than in others. All
these things feel the effects of this wind, and become
dull instead of bright, hot instead of cold, wet instead
of dry. Vessels of pottery too kept in rooms or
underground, which are full of wine or other liquid
always feel the effects of the south wind and change
their shape to a different form. The sun, moon and
stars it makes much duller than they naturally are.
Since then it so masters even things that are so big
and strong, makes the body feel its effects and change
with the changes of these winds, of necessity a south
wind relaxes and moistens the brain and enlarges the
veins, while north winds press together the healthiest
part of the brain, separating the most diseased and
moist, and washing it out; for which reason the fluxes
occur at the changes of these winds. ‘Thus this
disease is born and grows from the things that come
to the body and leave it, is no more troublesome to
understand and cure than are others, and is no more
divine than others are.

1 γαληνίζει Ou: λαγανίζει M: λαγαρίζει Ermerins.

2 So M: θ has αὐτίκα τοῦ πρόσθεν ἠέρος πυκνοῦ κιτ.λ.
173
 ΠΕΡῚ IEPH= NOYLOY

XVII. Εἰδέναι δὲ χρὴ τοὺς ἀνθρώπους ὅτι ἐξ

οὐδενὸς ἡμῖν
ἡ αἱ ἡδοναὶ γίνονται καὶ * εὐφροσύναι
καὶ γέλωτες καὶ παιδιαὶ ἢ ἐντεῦθεν," καὶ λῦπαι
καὶ ἀνίαι 3 καὶ δυσφροσύναι καὶ κλαυθμοί. καὶ
τούτῳ φρονέομεν μάλιστα 3 καὶ βλέπομεν καὶ
ἀκούομεν καὶ -διαγινώσκομεν τά τε αἰσχρὰ καὶ
καλὰ καὶ κακὰ καὶ ἀγαθὰ καὶ ἡδέα. καὶ ἀηδέα, τὰ
μὲν νόμῳ διακρίνοντες, τὰ δὲ τῷ aumpepovie
αἰσθανόμενοι. τῷ δὲ αὐτῷ τούτῳ καὶ μαινόμεθα 5
10 καὶ παραφρονέομεν, καὶ δείματα καὶ φόβοι παρί-
στανται ἡμῖν, τὰ μὲν νύκτωρ, τὰ δὲ καὶ μεθ᾽
ἡμέρην, καὶ ἀγρυπνίαι καὶ πλάνοι ἄκαιροι, καὶ
φροντίδες οὐχ ἱκνεύμεναι, καὶ ἀγνωσίαι τῶν
καθεστώτων καὶ ἀηθίαι. καὶ ταῦτα πάσχομεν
ἀπὸ τοῦ ἐγκεφάλου πάντα, ὅταν οὗτος μὴ ὑγιαίνῃ,
ἀλλὰ θερμότερος τῆς φύσιος γένηται ἢ ψυχρό-
τερος ἢ ὑγρότερος ἢ ξηρότερος, ἤ τι ἄλλο πεπόνθῃ
πάθος παρὰ τὴν φύσιν ὃ μὴ ἐώθει. καὶ μαινό-
μεθα μὲν ὑπὸ ὑγρότητος" ὅταν γὰρ ὑγρότερος
20 τῆς φύσιος ἢ, ἀνάγκη κινεῖσθαι, “κινευμένου δὲ
μήτε τὴν ὄψιν ἀτρεμίξειν μμήτε τὴν ἀκοήν, ἀλλ᾽
ἄλλοτε ἄλλα ὁρᾶν καὶ ἀκούειν, τήν τε γλῶσσαν
τοιαῦτα διαλέγεσθαι οἷα ἂν βλέπῃ τε καὶ ἀκούῃ
ἑκάστοτε: ὅσον δ᾽ ἂν ἀτρεμήσῃ ὁ ἐγκέφαλος
25 ρόνον, τοσοῦτον καὶ “φρονεῖ ὁ ἄνθρωπος.
ΧΥΗΙ. Γίνεται δὲ ἡἡ διαφθορὴ τοῦ ἐγκεφάλου
ὑπὸ φλέγματος καὶ χολῆς" γνώσει δὲ ἑκάτερα
1 Before εὐφροσύναι some MSS. have ai. It is omitted by
θμ. and in M was first omitted and then restored.
2 After ἐντεῦθεν Ou have ὅθεν, whichis read by Wilamowitz
3 aviac M: pavia θ.
4 After μάλιστα the MSS. (except @) and the editors have
καὶ νοεῦμεν.
174
 THE SACRED DISEASE, xvi.—xvitt.

XVII. Men ought to know that from the brain,

and from the brain only, arise our pleasures, joys,
laughter and jests, as well as our sorrows, pains,
griefs and tears. Through it, in particular, we think,
see, hear, and distin guish the ugly from the beautiful,
the bad ΕΣ the good, the pleasant from the un-
pleasant, in some cases using custom as a test,i
others perceiving them from their utility. It is the
same thing which makes us mad or delirious, inspires
us with dread and fear, whether by night or by day,
brings sleeplessness, inopportune mistakes, aimless
anxieties, absent-mindedness, and acts that are con-
trary to habit. These things that we suffer all come
from the brain, when it is not healthy, but becomes
abnormally hot, cold, moist, or dry, or suffers any other
unnatural affection to which it was not accustomed.
Madness comes from its moistness. When the brain
is abnormally moist, of necessity it moves, and when
it moves neither sight nor hearing are still, but we
see or hear now one thing and now another, and the
tongue speaks in accordance with the things seen
and heard on any occasion. But all the time the
brain is still a man is intelligent.
XVIII. The corruption of the brain is caused not
only by phlegm but by bile. You may distinguish

5 After αἰσθανόμενοι the MSS. have: τῷ δὲ καὶ τὰς ἡδονὰς

καὶ τὰς ἀηδίας τοῖς καιροῖς διαγινώσκοντες, καὶ οὐ (οὗ Without καὶ
Ou) ταὐτὰ ἀρέσκει ἡμῖν. Reinhold reads διαγιγνώκουσιν οὐ.
Littré and Ermerins retain. I reject the phrase, as being a
gloss. Wilamowitz has τῷ δὲ τὰς ἡδονὰς καὶ τὰς ἀηδίας τοῖσι
καιροῖσι διαγιγνώσκοντες, οὐ ταὐτὰ ἀρέσκει ἡμῖν. This restores
the grammar to a simple anacoluthon, but in sense it is little
more than a repetition of the preceding words.
δ᾽ @ has μαινομενόμεθα.
175
 ΠΕΡῚ IEPHZ NOYZOY

ode οἱ μὲν ὑπὸ φλέγματος μαινόμενο: ἥσυχοί

τέ εἰσι καὶ οὐ βοηταὶ οὐδὲ θορυβώδεες,
οἱ δὲ ὑπὸ χολῆς κεκράκται τε καὶ κακοῦρ-
yor καὶ οὐκ ἀτρεμαῖοι, ἀλλ᾽’ αἰεί τι ἄκαι-
ρον δρῶντες. ἢν μὲν οὖν συνεχῶς μαίνωνται,
αὗται αἱ προφάσιές εἰσιν" ἢν δὲ δείματα καὶ
φόβοι παριστῶνται, ὑπὸ μεταστάσιος τοῦ ἐγ-
LO κεφάλου" μεθίσταται δὲ θερμαινόμενος" θερμαίνε-
ται δὲ ὑπὸ τῆς χολῆς, ὅταν ὁρμήσῃ ἐπὶ τὸν
ἐγκέφαλον κατὰ τὰς φλέβας τὰς αἱματίτιδας
ἐκ τοῦ σώματος" καὶ ὁ φόβος παρέστηκε μέχρι
ἀπέλθῃ πάλιν ἐς τὰς φλέβας καὶ τὸ σῶμα" ἔπειτα
πέπαυται. ἀνιᾶται δὲ καὶ ἀσᾶται παρὰ καιρὸν
ψυχομένου τοῦ ἐγκεφάλου καὶ συνισταμένου
παρὰ τὸ ἔθος" τοῦτο δὲ ὑπὸ φλέγματος πάσχει"
ὑπ᾽ αὐτοῦ δὲ τοῦ πάθεος καὶ “ἐπιλήθεται. ἐκ
νυκτῶν δὲ βοᾷ καὶ κέκραγεν, ὅταν ἐξαπίνης ὁ
20 ἐγκέφαλος διαθερμαίνηται' τοῦτο δὲ πάσχουσιν
οἱ χολώδεες, οἱ δὲ φλεγματώδεες ov"! διαθερμαί-
νεται δὲ καὶ ἐπὴν τὸ αἷμα ἐπέλθῃ ἐπὶ τὸν ἐγκέ-
φαλον πολὺ καὶ ἐπιζέση. ἔρχεται, δὲ κατὰ τὰς
φλέβας πολὺ τὰς προειρημένας, ὅταν τυγχάνῃ
ὥνθρωπος ἐἐνύπνιον ὁρῶν φοβερὸν καὶ ἐν τῷ φόβῳ"Ἶ
7" ὥσπερ οὖν καὶ ἐγρηγορότι τότε μάλιστα τὸ
πρόσωπον φλογιῶ, καὶ οἱ ὀφθαλμοὶ ἐρεύθονται,
ὅταν φοβῆται, καὶ ἡ γνώμη ἐπινοῇ τι κακὸν
ἐργάσασθαι, οὕτω καὶ ἐν τῷ ὕπνῳ πάσχει.
30 ὅταν δὲ ἐπέγρηται καὶ καταφρονήσῃ καὶ τὸ αἷμα
81 πάλιν σκεδασθῇ ἐς τὰς φλέβας 5 πέπαυται.

1M places the δὲ after φλεγματώδεες.

3 τῷ φόβῳ M: πόνῳ 8.
176
 THE SACRED DISEASE, χνπι.

them thus. Those who are mad through phlegm are

quiet, and neither shout nor make a disturbance;
those maddened through bile are noisy, evil-doers
and restless, always doing something inopportune.
These are the causes of continued madness. But if
terrors and fears attack, they are due to a change in
the brain. Now it changes when it is heated, and it
is heated by bile which rushes to the brain from the
rest of the body by way of the blood-veins. The
fear besets the patient until the bile re-enters the
veins and the body. Then it is allayed. The patient
suffers from causeless distress and anguish when the
brain is chilled and contracted contrary to custom.
These effects are caused by phlegm, and it is these
very effects that cause loss of memory. Shouts and
cries at night are the result of the sudden heating of
the brain, an affection from which the bilious suffer
but not the phlegmatic. The brain is heated also
when the blood rushes to it in abundance and boils.
The blood comes in abundance by the veins mentioned
above, when the patient happens to see a fearful
dream and is in fear. Just as in the waking state
the face is flushed, and the eyes are re}, mostly
when a man is afraid and his mind contemplates
some evil act, even so the same phenomena are dis-
played in sleep. But they cease when the man
wakes to consciousness! and the blood is dispersed
again into the veins.

1 Or, ‘‘and comes to his senses.”

3 Littré with some inferior MSS. inserts τὰς προειρημένας

before mémavrat: Reinhold reads τὰς κατὰ τὸ σῶμα,

177
 ΠΕΡῚ IEPH= ΝΟΥΣΟΥ͂

XTX. Kata ταῦτα νομίζω τὸν ἐγκέφαλον δυνα-

μιν ἔχειν πλείστην ἐν τῷ ἀνθρώπῳ" οὗτος γὰρ
ἡμῖν ἐστι τῶν ἀπὸ τοῦ ἠέρος γινομένων ἑρμηνεύς,
ἣν ὑγιαίνων τυγχάνῃ" τὴν δὲ φρόνησιν ὁ ἀὴρ
παρέχεται. οἱ δὲ ὀφθαλμοὶ καὶ τὰ ὦτα καὶ ἡ
γλῶσσα καὶ αἱ χεῖρες καὶ οἱ πόδες οἷα ἂν ὁ ἐγκέ-
φαλος γινώσκῃ, τοιαῦτα πρήσσουσι: Ἷ γίνεται, γὰρ
ἐν ἅπαντι τῷ σώματι τῆς φρονήσιος, @s* ἂν
μετέχῃ τοῦ ἠέρος. ἐς δὲ τὴν.σύνεσιν ὁ ἐγκέφαλός
10 ἐστιν ὁ διαγγέλλων" ὅταν γὰρ σπάσῃ τὸ πνεῦμα
ὥνθρωπος ἐς ἑωυτόν, ἐς τὸν ἐγκέφαλον πρῶτον
ἀφικνεῖται, καὶ οὕτως ἐς τὸ λοιπὸν σῶμα σκίδναται
ὁ ἀήρ, καταλελοιπὼς ἐν τῷ ἐγκεφάλῳ ἑωυτοῦ
τὴν ἀκμὴν καὶ ὅ τι ἂν ἡ φρόνιμόν τε καὶ γνώμην
ἔχον' εἰ γὰρ ἐς τὸ σῶμα πρῶτον ἀφικνεῖτο καὶ
ὕστερον ἐς τὸν ἐγκέφαλον, ἐν τῇσι σαρξὶ καὶ ἐν
τῇσι φλεψὶ καταλελοιπὼς τὴν διάγνωσιν ἐς τὸν
ἐγκέφαλον ἃἂν ἴοι " θερμὸς ἐὼν καὶ οὐκ ἀκραιφνής,
ἀλλ᾽ ἐπιμεμιγμένος πῇ ἰκμάδι τῇ ἀπό τε τῶν
20 σαρκῶν καὶ τοῦ αἵματος, ὥστε μηκέτι εἶναι
21 ἀκριβής.
XX. Διὸ φημὶ τὸν ἐγκέφαλον εἶναι τὸν
ἑρμηνεύοντα τὴν σύνεσιν. αἱ δὲ φρένες, ἄλλως
ὄνομα ἔχουσι τῇ τύχη κεκτημένον καὶ τῷ νόμῳ,
τῷ δ᾽ ἐόντι οὔκ, οὐδὲ τῇ “φύσει, οὐδὲ οἶδα ἔγωγε
τίνα δύναμιν ἔχουσιν αἱ φρένες ὥστε νοεῖν τε
καὶ φρονεῖν, πλὴν εἴ τι ὥνθρωπος ὑὑπερχαρείη ἐξ
ἀδοκήτου ἢ ἀνιηθείη,3 πηδῶσι καὶ ἅλσιν ἢ παρέχου-
σιν ὑπὸ λεπτότητος καὶ ὅτι ἀνατέτανται μάλιστα

1 re ὥς OM: ὡς Littré. But see Pos/script.

> ἀνήει @M: ἂν ἴοι Littré. Perhaps we should read ἂν ἤει.
178
 THE SACRED DISEASE, χιχ.- χχ.

XIX. In these ways I hold that the brain is the

most powerful organ of the human body, for when it
is healthy it is an interpreter to us of the phenomena
caused by the air, as it is the air that gives it
intelligence. Eves, ears, tongue, hands and feet act
in accordance with the discernment of the brain; in
fact the whole body participates in intelligence in
proportion to its participation in air. ‘To conscious-
ness the brain is the messenger. For when a man
draws breath into himself, the air first reaches the
brain, and so is dispersed through the rest of the
body, though it leaves in the brain its quintessence,
and all that it has of intelligence and sense. If it
reached the body first and the brain afterwards, it
would leave discernment in the flesh and the veins,
and reach the brain hot, and not pure but mixed
with the humour from flesh and blood, so as to have
lost its perfect nature.
XX. Wherefore I assert that the brain is the
interpreter of consciousness. The diaphragm has
a name due merely to chance and custom, not to
reality and nature, and I do not know what power
the diaphragm has for thought and intelligence. It
can only be said that, if a man be unexpectedly
over-joyed or grieved, the diaphragm jumps and
causes him to start. This is due, however, to its
1 Modern psychology has no terms exactly corresponding
to σύνεσις, γνώμη, φρόνησις, and διάγνωσις in this chapter.
It
is doubtful if the author distinguished them very clearly.
Contrast with this Chapter Breaths, xtv.
3.1 follow Littré with much diffidence. M has εἴ τι 6
ἄνθρωπος ὑπερχαρῇ ἐξ ἀδοκήτου ἢ ἀνιαθείη : Ohas ἤν τι ὥνθρωπος
ὑπερχαρῇ ἐξ ἀπροσδοκήτου πάθους. The sense is clear but the
true reading seems lost.
4 aonv 0M: ἅλσιν Littré with several Paris MSS.
179
 IIEPI IEPHZ ΝΟΥΣΟΥ͂

ἐν τῷ σώματι, καὶ κοιλίην οὐκ ἔχουσι ἐς ἥντινα

10 χρὴ δέξασθαι ἣ ἀγαθὸν ἢ κακὸν προσπῖπτον,
ἀλλ᾽ ὑπ᾽ ἀμφοτέρων τούτων τεθορύβηνται διὰ
τὴν ἀσθενείην τῆς φύσιος" ἐπεὶ αἰσθάνονταί γε
οὐδενὸς πρότερον τῶν ἐν τῷ σώματι ἐόντων, ἀλλὰ
μάτην τοῦτο τὸ ὄνομα ἔχουσι καὶ τὴν αἰτίην,
ὥσπερ τὰϊ πρὸς τῇ καρδίῃ ὦτα καλεῖται,
οὐδὲν ἐς τὴν ἀκοὴν συμβαλλόμενα. λέγουσι δέ
τινες ὡς καὶ φρονέομεν τῇ καρδίῃ καὶ τὸ
ἀνιώμενον τοῦτό ἐστι καὶ τὸ φροντίζον' τὸ δὲ
οὐχ οὕτως ἔχει, ἀλλὰ. σπᾶται μὲν ὥσπερ, αἱ
20 φρένες καὶ μᾶλλον διὰ ταύτας τὰς αἰτίας"
ἐξ ἅπαντος τοῦ σώματος φλέβες ἐς αὐτὴν
τείνουσι, καὶ συγκλείσασα 2 ἔχει ὥστε αἰσθά-
νεσθαι, ἤν τις πόνος ἢ τάσις γίνηται τῷ
ἀνθρώπῳ: ἀνάγκη δὲ καὶ ἀνιώμενον φρίσσειν τε
τὸ σῶμα καὶ συντείνεσθαι, καὶ ὑπερχαίροντα τὸ
αὐτὸ τοῦτο πάσχειν" ὅτι ἡ καρδίη αἰσθάνεταί
τε μάλιστα καὶ αἱ φρένες. τῆς μέντοι φρονή-
σιος οὐδετέρῳ μέτεστιν, ἀλλὰ πάντων τούτων
αἴτιος ὁ Marat ee: €oTlv' ὡς οὖν Kal τῆς
30 φρονήσιος ὃ τοῦ ἠέρος πρῶτος αἰσθάνεται τῶν ἐν
τῷ σώματι ἐόντων, οὕτω καὶ ἤν τις μεταβολὴ
ἰσχυρὴ “γένηται ἐν τῷ ἠέρι ὑπὸ τῶν ὡρέων, καὶ
αὐτὸς ἑωυτοῦ διάφορος γίνεται ἃ ὁ “ἐγκέφαλος.
διὸ καὶ τὰ νοσήματα ἐς αὐτὸν ἐμπίπτειν φημὶ
ὀξύτατα καὶ μέγιστα καὶ θανατωδέστατα καὶ
36 δυσκριτώτατα τοῖς ἀπείροισιν.
l ὥσπερ τὰ M: ὥστε θ.
= συγκλείσασα Ou: ξυγκλύσιας Reinhold.
ὃ φρονήσιος Μ55.: ἐφορμήσιος Reinhold.
4 After γίνεται (for which @ reads γένηται) the MSS. have
180
 THE SACRED. DISEASE, xx.

being thin, and having a wider extent than any

other organ; it has no cavity where it can receive
any accident, good or bad, but it is disturbed by both
owing to the weakness of its nature. Since it per-
ceives nothing before the other parts do, but is idly
named as though it were the cause of perception ; just
like the parts by the heart called ‘“ears,’? though
they contribute nothing to hearing. Some people say
that the heart is the organ with which we think, and
that it feels pain and anxiety. But it is not so; it
merely is convulsed, as is the diaphragm, only more so
for the following reasons. From all the body veins
extend to it, and it so encloses them that it feels any
pain or tension that comes upon a man. The body
must, too, when in pain, shiver and be strained, and
the same effects are produced by excess of joy, because
the heart and the diaphragm are best endowed with
feeling. Neither, however, has any share of in-
telligence, but it is the brain which is the cause of
all the things I have mentioned.? As therefore it is
the first of the bodily organs to perceive the intelli-
gence coming from the air, so too if any violent
change has scoured in the air owing to the seasons,
the brain also becomes different from what it was.
Therefore I assert that the diseases too that attack
it are the most acute, most serious, most fatal, and
the hardest for the inexperienced to judge of.

Σ Our “auricles.” The Greek word φρένες can mean either

beget ah > or ‘‘ diaphragm.”
The author can distinguish between αἴσθησις and φρόνησις.

ἐν τῷ ἠέρι, and, after ἐγκέφαλος, πρῶτος αἰσθάνεται. Both

appear to be repetitions of phrases which have just occurred.
181
 ΠΕΡῚ IEPH= NOYZOY

XX. Αὕτη δὲ ἡ νοῦσος ἡ ἱερὴ καλεομένη ἀπο

τῶν αὐτῶν προφασίων γίνεται ἀφ᾽ ὧν" καὶ αἱ
λοιπαὶ ἀπὸ τῶν προσιόντων καὶ ἀπιόντων, καὶ
ψύχεος καὶ ἡλίου καὶ πνευμάτων μεταβαλλο-
μένων τε καὶ οὐδέποτε ἀτρεμιζόντων. ταῦτα
ἐστὶ θεῖα, ὥστε μηδὲν Set” ἀποκρίνοντα τὸ
νόσημα θειότερον τῶν λοιπῶν νομίσαι, ἀλλὰ
πάντα θεῖα καὶ πάντα ἀνθρώπινα: φύσιν δὲ
ἕκαστον ἔχει καὶ δύναμιν ἐφ᾽ ἑωυτοῦ, καὶ οὐδὲν
10 ἄπορόν ἐστιν οὐδὲ ἀμήχανον: ἀκεστά τε τὰ
πλεῖστά ἐστι τοῖς αὐτοῖσι τούτοισιν ad’ ὧν
καὶ γίνεται. ἕτερον γὰρ ἑτέρῳ τροφή ἐστι, τοτὲ
δὲ καὶ κάκωσις. τοῦτο οὖν δεῖ τὸν ἰητρὸν
ἐπίστασθαι, ὅπως τὸν καιρὸν διαγινώσκων
ἑκάστου τῷ μὲν ἀποδώσει τὴν τροφὴν καὶ αὐξήσει,
τῷ δὲ ἀφαιρήσει καὶ κακώσει. χρὴ γὰρ καὶ ἐν
- \ > 4 \ ’ \ \ ‘ >

TUT TH νουδῷ" καὶ εν τῇσιν ἄλλῃσιν ἀἁπάσῃσι

μὴ αὔξειν τὰ νοσήματα, ἀλλὰ τρύχειν προσφέ-
ροντα τῇ νούσῳ τὸ πολεμιώτατον ἑκάστῃ
ἑ καὶ μὴ
τὸ σύνηθες" ὑπὸ μὲν γὰρ τῆς συνηθείης θάλλει
καὶ αὔξεται, ὑπὸ δὲ τοῦ πολεμίου φθίνει. τε καὶ
ἀμαυροῦται. ὅστις δὲ ἐπίσταται ἐν ἀνθρώποισι
ξηρὸν καὶ ὑγρὸν ποιεῖν, καὶ ψυχρόν καὶ θερμόν,
ὑπὸ διαίτης, οὗτος καὶ ταύτην τὴν νοῦσον ἰῷτο
ἄν, εἰ τοὺς καιροὺς διαγινώσκοι τῶν συμφερόντων,
ἄνευ καθαρμῶν καὶ μαγείης.3
1 @ omits ἀφ᾽ ὧν, perhaps rightly.
2 δεῖ is not inthe MSS. It was added by Ermerins, who
reads μὴ δεῖ; Reinhold has μηδὲν δεῖ ἀποκρίνοντα. In 8 the
phrase appears as μηδένη (sic) ἀποκρίνοντα. M has διακρίνοντα.
3 ἄπορόν M: ἄπειρόν 0.
4 The last sentence in nearly all the MSS. contains many

182
 THE SACRED DISEASE, χχι.

XXI. This disease styled sacred comes from the

same causes as others, from the things that come to
and go from the body, from cold, sun, and from the
changing restlessness of winds. These things are
divine. So that there is no need to put the disease
in a special class and to consider it more divine than
the others; they are all divine and all human. Each
has a nature and power of its own; none is hopeless
or incapable of treatment. Most are cured by the
same things as caused them. One thing is food for
one thing, and another for another, though occa-
sionally each actually does harm. So the physician
must know how, by distinguishing the seasons for in-
dividual things, he may assign to one thing nutriment
and growth, and to another diminution and harm.
Tor in this disease as in all others it is necessary,
not to increase the illness, but to wear it down by
applying to each what is most hostile to it, not that
to which it is conformable. For what is conformity
gives vigour and increase; what is hostile causes
weakness and decay. Whoever knows how to cause
in men by regimen moist or dry, hot or cold, he can
cure this disease also, if he distinguish the seasons
for useful treatment, without having recourse to
purifications and magic.
i T

glosses ; Thy τοιαύτην μεταβολὴν καὶ δύναμιν after ἀνθρώποισι,

after διαίτης the words τὸν ἄνθρωπον, and for μαγείης the
phrase μαγευμάτων καὶ πάσης ἄλλης βαναυσίης τοιαύτης. I have
kept the readings of @, merely changing the ποιέει of this
MS. to ποιεῖν. The reading of M is ὑγρὸν καὶ ξηρὸν ποιέειν,
καὶ θερμὸν καὶ ψυχρὸν ὑπὸ διαίτης, οὗτος καὶ ταύτην τὴν νοῦσον
ἰῶτο ἄν, εἰ τοὺς καιροὺς διαγινώσκοι τῶν ξυμφερόντων, ἄνευ
καθαρμῶν καὶ μαγευμάτων καὶ πάσης τῆς τοιαύτης βαναυσίης.

183
 ee
add if.mort aseiyyJ
oftice
Stn apJess
pal =} eg:
add sport,ἢDE 2 ;
os δα ἢ} beat? » Shaiwa ἢ
nangetb. adi
ΒΆΘΗ f tue, ps+Ps
boost ons aiesoa
) ΩΣ Star
ipafc δ
dt oe vib ote 4 ἴδον,ἡ σῇ brie
te)jest Me πὸ aacpvilἔν 1 ἐπι
pest 0. iono ἃ (Aveo ati 10 13y oq haa,“5107
Δ6{} τα ἔγχε 100 Hh, “αὶ ᾿ "Διο διβδὴ
ἡ 10s
ν ; Ὗ
Tor DOOL, ἀρ Ὁ ΠΙΠῚ sar
ΤΣΔ τῆς,oe ie
ἜΜ AS ssaPals
2

ΦΦΙΒ
;
BRD 91
7 ΔῊ κε ee e, PT SRLS @
eho2kse 9: rea Ι Jai Si
my a ae te “Ate ¢ Dts. 2 Eee
. Οὰ ‘Man )γΟ1 tts 1 0}
Ἵ Π » }
A
, Π
ΕῚ
7 "ἄ - oe a + ereer, «

» 7 ΒΕ & 4 ΠῚ Ἔ 4
- Ἀ τ
Ω͂ 17 4a “ 73

"εἰ Α sp . I '
᾿ s) ᾿ ᾿ } "Ἱ ͵
. +
WAS, “Te ¥ ry) A
AUy i
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{
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“
tov"
Ψ
ae
25 ΕἾ Ty : “
Z ν J mA
Pre AARE
 INTRODUCTION
Tue little treatise called The Art has as its object
to prove that there is such a thing as an art of
medicine. After a few preliminary remarks, in
which the writer attacks the unreasonableness of
denying the reality of a thing which is seen to exist,
the art of medicine is’ defined as the relief of
suffering caused by disease, and the refusal to treat
incurable disorders. Then four objections are dealt
with in some detail. Detractors are said to urge :-—
(1) That cures are due to luck;
(2) That patients often recover without medical
help;
(3) That some patients die although treated by a
physician ;
(4) That physicians refuse to treat some diseases,
knowing that they are powerless.
After meeting these objections the writer goes on to
divide diseases into two main classes, external and
internal. ‘The former are said to be easy to cure,
the latter difficult. These difficulties are then dis-
cussed at some length, and the failures that occur
are attributed to circumstances, not to medicine
itself. *
It is quite plain from even a cursory reading of
the treatise that its author was not ἃ physician.
His interest lies in subtle reasonings and in literary
style, not in science. Besides this, in the last
186
 INTRODUCTION

chapter he speaks of “ those who are skilled in the

art”’ as giving a proof of the existence of medicine
based on works, and not, like the proofs given in
the present book, on words. He evidently dis-
tinguishes himself from medical men.
The two most striking characteristics of 716 Art
are an attenuated logic and a fondness for sophistic
rhetoric. The rhetorical character of the whole
book is so striking that without doubt it must be
attributed to a sophist. The elaborate parallels,
verbal antitheses, and balancing of phrase with
phrase, can have no other explanation.
When, however, we attempt to advance further
than this we are met by serious difficulties.
Gomperz, relying among other things upon the
second chapter, declares that the author must have
been Protagoras. Professor Taylor,! relying on the
same chapter, calls him an adherent of the Eleatic
doctrine of being. The key-sentence to this
chapter, “Things that exist are seen and are
known; things that do not exist are neither seen
nor known,” does not seem strikingly either Prota-
gorean or Eleatic; indeed in its context it does not
seem to have any metaphysical reference at all, but
merely points out the absurdity of denying the
obvious.
The writer of Epidemics IT, was known in Abdera,
the native town of Protagoras, and the two men
may well have met. There is, on the whole, some
evidence that Gomperz is right. On the other
hand, almost as good a case could be made out for
considering the author to be Hippias. In the
Protagoras Plato represents him as making a speech 2
1 Varia Socratica, p. 225. 2337 C-338 B.
187
 INTRODUCTION

full of sophistic rhetoric, and insisting on the con-

trast between φύσις and νόμος, besides containing
the word εἶδος, which occurs so frequently in The
Art as to be almost a peculiarity. In the same
dialogue Protagoras slyly criticizes? Hippias for
making “the arts” instruments of education, the
implication being that they were considered of
great importance by Hippias but were slighted by
Protagoras. The first sentence of Zhe Art refers
to those who “make an art of vilifying the arts in
order to show off their learning.” We should not
be surprised to find that it was the famous poly-
math who took up the cudgels in defence of
medicine, but the evidence is much too slight to
warrant any conclusion being drawn. It is never-
theless curious, to say the least, to find that
Gomperz notices a magisterial complacency and
pedagogic self-confidence in T’he Art, which are the
very traits we observe® in the Platonic Hippias.
The irony of Gomperz’s position is all the greater
in that he attributes to the author of Zhe Art
“ encyclopaedic learning,’ to which Protagoras could
lay no claim, though it is a commonplace to attribute
it to Hippias. Here the matter must be left, in
that tantalizing uncertainty which darkens so many
of the questions springing out of the study of the
Hippocratic collection. We may, however, with
some confidence put the date of The Art in the
great sophistic period, namely the end of the fifth
century B.c. It is in Erotian’s list.
1 See The Art, Chapter II (end). 2 318 E.
3 See especially Prutagoras 315 C, where Hippias is described
as sitting on a magisterial seat giving answers on abstruse
points to his questioners.
188
 INTRODUCTION

Manuscripts AND EpITIONS

The chief manuscripts are A and M, and the book
is also included in many of the inferior manu-
scripts. It has been edited with great learning and
enthusiasm by Gomperz.t Many interesting remarks
will also be found in the first volume of the same
author’s Greek Thinkers. 1 have not thought it
necessary, after the labours of Gomperz, to record
all the readings of A and M, and a similar remark
applies to Breaths, which has been ably edited by
Nelson.
1 Die Apologie der Heilkunst von Theodor Gomperz. Zweite
durchgesehene Auflage, Leipzig, 1910.

VOI. 11 I
 ΠΕΡῚ ΤΕΧΝΗΣ
I. Εἰσί τινες οἱ τέχνην πεποίηνται τὸ τὰς
τέχνας αἰσχροεπεῖν, ὡς μὲν οἴονται οὐ τοῦτο
διαπρησσόμενοι ὃ ἐγὼ λέγω, ἀλλ᾽ ἱστορίης
οἰκείης ἐπίδειξιν ποιεύμενοι. ἐμοὶ δὲ τὸ μέν τι
τῶν μὴ εὑρημένων ἐξευρίσκειν, ὅ τι καὶ εὑρεθὲν
κρέσσον ἢ ἢ ἀνεξεύρετον, συνέσιος δοκεῖ ἐπιθύ-
μημά τε καὶ ἔργον εἶναι, καὶ τὸ τὰ ἡμίεργα ἐς
τέλος ἐξεργάζεσθαι ὡσαύτως: τὸ δὲ λόγων οὐ
καλῶν τέχνῃ τὰ τοῖς ἄλλοις εὑρημένα αἰσχύνειν
Ι0 προθυμεῖσθαι, ἐπανορθοῦντα μὲν μηδέν, διαβἀλ-
λοντα δὲ τὰ τῶν εἰδότων πρὸς τοὺς μὴ εἰδότας
ἐξευρήματα, οὐκέτι συνέσιος δοκεῖ ἐπιθύμημά τε
καὶ ἔργον εἶναι, ἀλλὰ κακαγγελίη μᾶλλον φύσιος
ἢ ἀτεχνίη: μούνοισι γὰρ δὴ τοῖσιν ἀτέχνοισιν
ἡ ἐργασίη αὕτη ἁρμόζει, φιλοτιμεομένων μέν,
οὐδαμὰ δὲ δυναμένων κακίῃ ὑπουργεῖν ἐς τὸ τὰ
τῶν πέλας ἔργα ἢ ὀρθὰ ἐόντα διαβάλλειν, ἢ οὐκ
ὀρθὰ μωμεῖσθαι. τοὺς μὲν οὖν ἐς τὰς ἄλλας
τέχνας τούτῳ τῷ τρόπῳ ἐμπίπτοντας, οἷσι μέλει
20 τε, καὶ ὧν μέλει, οἱ δυνάμενοι κωλυόντων" ὁ δὲ
παρεὼν λόγος τοῖσιν ἐς ἰητρικὴν οὕτως ἐμπο-
ρευομένοις ἐναντιώσεται, θρασυνόμενος μὲν διὰ
τούτους οὺς ψέγει, εὐπορέων δὲ διὰ τὴν τέχνην
A 5 Mirek , : ,
24 ἡ βοηθεῖ, δυνάμενος δὲ διὰ σοφίην 7) πεπαίδευται.
Il. Δοκεῖ δή μοι τὸ μὲν σύμπαν τέχνη εἶναι
1 οὐ τοῦτο διαπρησσόμενοι ὃ ἔγὼ λέγω So Gomperz: οἱ τοῦτο
διαπρησσόμενοι οὐχ ὃ ἐγὼ λέγω Littré with some Paris MSS.
190
 PAE ART
I. Some there are who have made an art of
vilifying the arts, though they consider, not that
they are accomplishing the object I mention, but
that they are making a display of their own know-
ledge. In my opinion, however, to discover that
was unknown before, when the discovery of it is
better than a state of ignorance, is the ambition and
task of intelligence, and so is to bring to completion
what was already accomplished in part. On the
other hand, to be eager to bring shame through the
art of abuse upon the discoveries of others, improving
nothing, but disparaging before those who do not
know the discoveries of those who do, seems to me
to be not the ambition and work of intelligence, but
the sign of a nasty nature, or of want of art. Indeed it
becomes only those who are without art to act in this
manner, with the ambition, though not the power,
to indulge their malevolence by disparaging what is
right in their neighbours’ works and by cavilling at
what is amiss. Now as for the attacks of this kind
that are made on the other arts, let them be repelled
by those who care to do so and can, and with regard
to those points about which they care; the present
discussion will oppose those who thus invade the art
of medicine, and it is emboldened by the nature of
those it blames, well equipped through the art it
defends, and powerful through the wisdom in which
it has been educated.
II, Now it seems to me that generally speaking
IgI
 ΠΕΡῚ ΤΕΧΝΗΣ

οὐδεμία οὐκ ἐοῦσα: καὶ γὰρ ἄλογον τῶν ἐόντων

τι ἡγεῖσθαι μὴ ἐόν: ἐπεὶ τῶν γε μὴ ἐόντων τίνα
ἂν τίς οὐσίην θεησάμενος ἀπαγγείλειεν ὡς ἔστιν ;;
εἰ γὰρ δὴ ἔστι rf ἰδεῖν τὰ μὴ ἐόντα, ὥσπερ τὰ
ἐόντα, οὐκ οἶδ᾽ ὅπως ἄν τις αὐτὰ νομίσειε “μὴ
ἐόντα, ἅ γε εἴη καὶ ὀφθαλμοῖσιν ἰδεῖν καὶ γνώμῃ
νοῆσαι ὡς ἔστιν: ἀλλ᾽ ὅπως μὴ οὐκ ἢ τοῦτο
τοιοῦτον: ἀλλὰ τὰ μὲν ἐόντα αἰεὶ ὁρᾶταί τε καὶ
΄, Ν Ν \ SUF, ” een »
10 γινώσκεται, τὰ δὲ μὴ ἐόντα οὔτε ὁρᾶται οὔτε
γινώσκεται. γινώσκεται τοίνυν δεδευγμένων ἤδη 1
τῶν τεχνέων, καὶ οὐδεμία ἐστὶν ἥ γε ἔκ τινος
εἴδεος οὐχ ὁρᾶται. οἶμαι δ᾽ ἔγωγε καὶ τὰ ὀνόματα
αὐτὰς διὰ τὰ εἴδεα λαβεῖν: ἄλογον γὰρ ἀπὸ
τῶν ὀνομάτων ἡγεῖσθαι τὰ εἴδεα βλαστάνειν,
καὶ ἀδύνατον: τὰ μὲν γὰρ ὀνόματα νομοθετήματά
ἐστι, τὰ δὲ εἴδεα οὐ νομοθετήματα, ἀλλὰ βλαστή-
18 ματα φύσιος."
IIL. Περὶ μὲν οὖν τούτων εἴ γέ τις μὴ ἱκανῶς
ἐκ τῶν εἰρημένων συνίησιν, ἐν ἄλλοισιν ἂν λόγοι-
σιν σαφέστερον διδαχθείη. περὶ δὲ ἰητρικῆς, ἐς
ταύτην γὰρ ὁ λόγος, ταύτης οὖν τὴν ἀπόδειξιν
ποιήσομαι, καὶ πρῶτόν γε διοριεῦμαι ὃ νομίζω
ἰητρικὴν εἶναι: τὸ δὴ πάμπαν ἀπαλλάσσειν τῶν
νοσεόντων τοὺς καμάτους καὶ τῶν νοσημάτων τὰς
σφοδρότητας ἀμβλύνειν, καὶ τὸ μὴ ἐγχειρεῖν τοῖσι
κεκρατημένους ὑπὸ τῶν νοσημάτων, εἰδότας ὅτι
10 ταῦτα οὐ δύναται ἰητρική. ὡς οὖν ποιεῖ τε
1 After ἤδη Gomperz would add εἴδεα.
2 In the MSS. φύσιος occurs after ὀνόματα ; it was trans-
posed by Gomperz. Possibly the transposition is not
necessary, aS φύσιος is easily understood after βλαστή-
ματα.

192
 THE ART, 1-11.

there is no art which does not exist; in fact it is

absurd to regard as non-existent one of the things
that exist. Since what substance could there be of
non-existents, and who could behold them and
declare that 1 they exist? For if really it be possible
to see the non-existent, as it is to see the existent,
I do not know how a man could regard as non-
existent what he can both see with his eyes and
with his mind think that! it exists. Nay, it cannot
be so; but the existent is always seen and known,
and the non-existent is neither seen nor known.
Now reality is known when the arts have been
already revealed, and there is no art which is not
seen as the result of? some real essence.’ I for my
part think that the names also of the arts have been
given them because of their real essences; for it is
absurd—nay impossible—to hold that real essences
spring from names. For names are conventions, but
real essences are not conventions but the offspring of
nature.
III. As to this subject in general, if it is not
sufficiently understood from what I have said, other
treatises will give clearer instruction. I will now
turn to medicine, the subject of the present treatise,
and set forth the exposition of it. First I will
define what I conceive medicine to be. In general
terms, it is to do away with the sufferings of the
sick, to lessen the violence of their diseases, and to
retuse to treat those who are overmastered by their
diseases, realizing that in such cases medicine is
powerless, That medicine fulfils these conditions,
ΤΟΥ hows 2 Or ‘springing from.”
3 εἶδος is often used with this meaning in the present
treatise.

193
 ΠΕΡῚ ΤΈΧΝΗΣ

ταῦτα, καὶ οἵη τέ ἐστι διὰ παντὸς ποιεῖν, περὶ

τούτου μοι ὁ λοιπὸς λόγος ἤδη ἔσται. ἐν δὲ τῇ
τῆς τέχνης ἀποδείξει ἅμα καὶ τοὺς “λόγους τῶν
αἰσχύνειν αὐτὴν οἰομένων ἀναιρήσω, ἡ ἂν ἕκαστος
15 αὐτῶν πρήσσειν τι οἰόμενος τυγχάνῃ.
IV. "Ἔστι μὲν οὖν μοι “ἀρχὴ τοῦ λόγου ἣἣ καὶ
ὁμολογηθήσεται παρὰ πᾶσιν" ὅτι μὲν ἔνιοι ἐξ-
υγιαίνονται τῶν θεραπευομένων ὑπὸ ἰητρικῆς
ὁμολογεῖται" ὅτι δὲ οὐ πάντες, ἐν τούτῳ ἤδη
ψέγεται ἡ τέχνη, καὶ φασὶν οἱ τὰ χείρω λέγοντες
διὰ τοὺς ἁλισκομένους ὑπὸ τῶν νοσημάτων τοὺς
ἀποφεύγοντας αὐτὰ τύχῃ ἀποφεύγειν καὶ οὐ διὰ
τὴν τέχνην. ἐγὼ δὲ οὐκ ἀποστερέω μὲν οὐδ᾽
αὐτὸς τὴν τύχην ἔργου οὐδενός, ἡγεῦμαι
ἡ δὲ τοῖσι
10 μὲν κακῶς θεραπευομένοισι νοσήμασι τὰ πολλὰ
τὴν ἀτυχίην ἕπεσθαι, τοῖσι δὲ εὖ τὴν εὐτυχίην.
ἔπειτα δὲ καὶ TOS οἷόν τ᾽ ἐστὶ τοῖς ὑγιασθεῖσιν
ἄλλο τι αἰτιήσασθαι 7) τὴν τέχνην, εἴπερ χρώ-
μενοι αὐτῇ καὶ ὑπουργέοντες ὑγιάσθησαν ;; τὸ μὲν
γὰρ τῆς τύχης εἶδος ψιλὸν οὐκ ἐβουλήθησαν
θεήσασθαι, ἐν ᾧ. τῇ τέχνῃ ἐπέτρεψαν σφέας
αὐτούς, ὥστε τῆς "μὲν ἐς τὴν τύχην ἀναφορῆς
ἀπηλλαγμένοι εἰσί, τῆς μέντοι ἐς τὴν τέχνην οὐκ
ἀπηλλαγμένοι" ἐν ᾧ
ᾧ γὰρ ἐπέτρεψαν αὐτῇ σφέας
20 καὶ ἐπίστευσαν, ἐν τούτῳ αὐτῆς καὶ τὸ εἶδος
ἐσκέψαντο καὶ τὴν δύναμιν περανθέντος τοῦ
22 ἔργου ἔγνωσαν.
1 Literally, “effects,” ‘‘ works.”
2 That is, they refused to see nothing but luck in the
sphere of medicine and therapeutics. It is impossible to
bring out in a translation all the associations of the words
used in this passage. Is εἶδος ‘‘form,” ‘‘face,” as is sug-
194
 THE ART, im.-1v.

and is able constantly to fulfil them, will be the

subject of my treatise from this point. In the ex-
position of the art I shail at the same time refute
the arguments of those who think to shame it, and
1 shall do so just in those points where severally
they believe they achieve some success.
IV. The beginning of my discourse is a point
which will be conceded by all. It is conceded that
of those treated by medicine some are healed. But
because not all are healed the art is blamed, and
those who malign it, because there are some who
succumb to diseases, assert that those who escape
do so through luck and not through the art. Now
I, too, do not rob luck of any of ‘its prerogatives,!
but I am nevertheless of opinion that when diseases
are badly treated ill-luck generally follows, and good
luck when they are treated well. Again, how is it
possible for patients to attribute their recoveries to
anything else except the art, seeing that it was by
using it and serving it that they recovered? For
in that they committed themselves to the art they
showed their unwillingness to behold nothing but
the reality of luck, so that while freed from de-
pendence upon luck they are not freed from
dependence upon the art. For in that they com-
mitted themselves with confidence to the art, they
thereby acknowledged also its reality, and when its
work was accomplished they recognized its power.

gested by θεήσασθαι So Gomperz, who translates ‘‘das

nackte Antlitz des Zufalls wollten sie nicht erschauen.” Or
is it ‘‘essence,” as A. E. Taylor thinks (Varia Socratica,
p. 226, where τὸ τῆς τύχης εἶδος is equated with 4 τύχη).
Though I translate εἶδος by ‘‘reality” I think that the
meaning ‘‘ form,” ‘‘face” is not excluded.
195
 ΠΕΡῚ TEXNH=

V. "Epet δὴ ὁ τἀναντία λέγων, ὅτι πολλοὶ

ἤδη καὶ οὐ χρησάμενοι ἰητρῷ νοσέοντες ὑγιά-
σθησαν, καὶ “ἐγὼ τῷ λόγῳ οὐκ ἀπιστέω" δοκεῖ δέ
μοι οἷόν τε εἶναι καὶ ἰητρῷ μὴ χρωμένους ἰητρικῇ
περιτυχεῖν, οὐ μὴν ὥστε εἰδέναι ὅ τι ὀρθὸν ἐν
αὐτῇ ἔνι ἢ" ὅ τι μὴ ὀρθόν, ἀλλ᾽ ὥσει ἐπιτύχοιεν 5
τοιαῦτα θεραπεύσαντες ἑωυτούς, ὁποῖά περ ἂν
ἐθεραπεύθησαν εἰ καὶ ἰητροῖσιν ἐχρῶντο. καὶ
τοῦτό γε,τεκμήριον μέγα τῇ᾿οὐσίῃ τῆς τέχνης, ὅτι
10 ἐοῦσά τέ ἐστι καὶ μεγάλη, ὅπου γε φαίνονται καὶ
οἱ μὴ νομίζοντες αὐτὴν. εἶναι σῳζόμενοι δι’ αὐτήν"
πολλὴ γὰρ ἀνάγκη καὶ τοὺς μὴ χρωμένους
ἰητροῖσι νοσήσαντας δὲ καὶ ὑγιασθέντας εἰδέναι,
ὅτι ἢ δρῶντές τι ἢ μὴ δρῶντες ὑγιάσθησαν' ἢ
γὰρ ἀσιτίῃ ἢ πολυφαγίῃ, ἢ ποτῷ πλέονι ἢ δίψῃ,
ἢ λουτροῖς, ἢ ἀλουσίῃ, ἢ rene ἢ ἡσυχίῃ, ἢ
ὕπνοισιν ἢ ,ἀγρυπνίῃ, TH? ἁπάντων τούτων
ταραχῇ χρώμενοι ὑγιάσθησαν. καὶ τῷ ὠφελῆ-
σθαι πολλὴ ἀνάγκη αὐτοῖς ἐστὶν ἐγνωκέναι ὅ
20 τὶ ἦν τὸ ἐπ ρλοιοτος καὶ ὅτε ἐβλάβησαν τῷ
βχαβῆναι ὅ te ἣἦνλ τὸ βλάψαν. τὰ yap τῷ

ἔνι ἢ Gomperz, from the ἐνῇ ἢ of A.

2nie: ὥσει my emendation: ἄλως τε εἰ A: ἄλλως τε M:
ἄλλ᾽ ὥστ᾽ ἂν Littré: ἀλλ᾽ ὥστε Gomperz: perhaps ἀλλ᾽ ὥστε
ἐπιτυχεῖν (with θεραπεύσαντα-").
8 ἢ τῇ Μ: ἢ τὶ A: ἥ τινι Gomperz.
4 With some misgiving I omit the τι after ἦν, which A
has in the second clause and Gomperz adds in the first.
Gomperz reads ὅτε not 6 τι.

1 The sense is clear but the reading is uncertain. No

scholar will accept that of Gomperz or that of Littré, as both
are impossible Greek. Perhaps the optative was the result
196
 THE ART, v.
V. Now my opponent will object that in the past
many, even without calling in a physician, have been
cured of their sickness, and I agree that he is right.
But I hold that it is possible to profit by the art of
medicine even without calling in a physician, not
indeed so as to know what is correct medical treat-
ment and what is incorrect, but so as by chance! to
employ in self-treatment the same means as would
have been employed had a physician actually been
calledin. And it is surely strong proof of the existence
of the art, that it both exists and is powerful, if it is
obvious that even those who do not believe in it
recover through it. For even those who, without
calling in a physician, recovered from a sickness
must perforce know that their recovery was due to
doing something or to not doing something; it was
eaused in fact by fasting or by abundant diet, by
excess of drink or by abstinence therefrom, by
bathing or by refraining therefrom, by violent
exercise or by rest, by sleep or by keeping awake, or
by using a combination of all these things. And
they must perforce have learnt, by having been
benefited, what it was that benefited them, just as
when they were harmed they must have learnt, by
having been harmed, what it was that harmed them.2
of ém- being read as εἰ (which A has), and ἐπιτυχεῖν was the
original reading.
? I cannot think that Gomperz’s reading, with ὅτι for ὅ τι,
is correct, It would surely make the sentence a flat repe-
tition of the preceding one. I take the sequence of thought
to be this. Cures apparently spontaneous are not really so.
The cure has its cause, e.g. a bath or a sleep, and the fact
that the cure followed the bath or sleep proves that the
latter was the cause. To distinguish the beneficial in this
way is not guesswork, but implies the existence of an art.
197
 ΠΕΡῚ TEXNH=

ὠφελῆσθαι καὶ τὰ τῷ βεβλάφθαι ὡρισμένα οὐ

πᾶς ἱκανὸς γνῶναι" εἰ τοίνυν ἐπιστήσεται ἢ
ἐπαινεῖν ἢ ψέγειν ὁ νοσήσας τῶν διαιτημάτων
τι οἷσιν ὑγιάσθη, πάντα ταῦτα τῆς ἰητρικῆς."
καὶ ἔστιν οὐδὲν ἧσσον τὰ ἁμαρτηθέντα τῶν
ὠφελησάντων μαρτύρια τῇ τέχνῃ ἐς τὸ εἶναι"
τὰ μὲν γὰρ ὠφελήσαντα τῷ ὀρθῶς προσενεχθῆναι
ὠφέλησαν, τὰ δὲ βλάψαντα τῷ μηκέτι ὀρθῶς
90 προσενεχθῆναι ἔβλαψαν. καίτοι. ὅπου τό τε
ὀρθὸν καὶ τὸ μὴ ὀρθὸν ὅρον. ἔχει ἑκάτερον, πῶς
τοῦτο οὐκ ἂν τέχνη εἴη.; τοῦτο γὰρ ἔγωγέ φημι
ἀτεχνίην εἶναι, ὅπου μήτε ὀρθὸν ἔν: μηδὲν μήτε
οὐκ ὀρθόν: ὅπου δὲ τούτων ἔνεστιν ἑκάτερον,
35 οὐκέτι ἂν τοῦτο ἔργον ἀτεχνίης εἴη.
VI. "Ere τοίνυν εἰ μὲν ὑπὸ φαρμάκων τῶν τε
καθαιρόντων καὶ τῶν ἱστάντων ἡ ἴησις τῇ τε
ἰητρικἢ καὶ τοῖσιν ἰητροῖσι μοῦνον ἐγίνετο,
ἀσθενὴς ἣν ἂν ὁ ἐμὸς λόγος" νῦν δὲ φαίνονται
τῶν ἰητρῶν οἱ μάλιστα ἐπαινεόμενοι καὶ διαιτή-
μασιν ἰώμενον καὶ ἄλλοισί γε εἴδεσιν, ἃ οὐκ av
TLS pain, μὴ ὅτι ἰητρός, ἀλλ᾽ οὐδὲ ἰδιώτης ἄνεπι-
a
στήμων ἀκούσας, μὴ οὐ τῆς τέχνης εἶναι. ὅπου
οὖν οὐδὲν οὔτ᾽ ἐν τοῖς ἀγαθοῖσι τῶν ἰητρῶν οὔτ᾽
10 ἐν τῇ ἰητρικῇ αὐτῇ ἀχρεῖόν ἐστιν, ἀλλ᾽ ἐν τοῖσι
πλείστοισι τῶν τε φυομένων καὶ τῶν ποιευμένων
ἔνεστι τὰ εἴδεα τῶν θεραπειῶν καὶ τῶν φαρμάκων,
οὐκ ἔστιν ἔτι οὐδενὶ τῶν ἄνευ ἰητροῦ ὑγιαζομένων
τὸ αὐτόματον αἰτιήσασθαι ὀρθῷ λόγῳ: τὸ μὲν
γὰρ αὐτόματον οὐδὲν φαίνεται ἐὸν ἐλεγχόμενον'
πᾶν γὰρ τὸ γινόμενον διά τι εὑρίσκοιτ᾽ ἂν γινό-
1 After ἰητρικῆς in many MSS. occur the words ὄντα
εὑρήσει. M has ἰητρικῆς ἔστι καὶ ἔστιν οὐδέν. A has ἰητρικῆς
198
 THE/ART, (viv.

For it is not everybody who is capable of dis-

cerning things distinguished by benefit and things
distinguished by harm. If therefore the patient will
know how to praise or to blame what composed the
regimen under which he recovered, all these things
belong to the art of medicine. Again, mistakes, no
less than benefits, witness to the existence of the
art; for what benefited did so because correctly
administered, and what harmed did so because
incorrectly administered. Now where correctness
and incorrectness each have a defined limit, surely
there must be an art. For absence of art I take to
be absence of correctness and of incorrectness; but
where both are present art cannot be absent.
VI. Moreover, if the medical art and medical men
brought about a cure only by means of medicines,
purgative or astringent, my argument would be
weak. As it is, the physicians of greatest repute
obviously cure by regimen and by other substances,
which nobody—not only a physician but also an
unlearned layman, if he heard of them—would say
do not belong to the art. Seeing then that there
is nothing that cannot be put to use by good
physicians and by the art of medicine itself, but in
most things that grow or are made are present the
essential substances of cures and of drugs, no patient
who recovers without a physician can logically attri-
bute the recovery to spontaneity. Indeed, under a
close examination spontaneity disappears ; for every-
thing that occurs will be found to do so through
ER Es ee
ἔστιν οὐδέν. Gomperz reads ἰητρικῆς εὑρήσει ὡς ἔστιν. καὶ
ἔστιν οὐδὲν κιτιλ. Littré follows the majority of the late
MSS. (ὄντα εὑρήσει).

199
 ΠΕΡῚ ΤΈΧΝΗΣ

μενον, καὶ ἐν τῷ διά τι τὸ αὐτόματον οὐ φαίνεται

οὐσίην ἔχον οὐδεμίην ἀλλ᾽ ὴ ὄνομα" ἡ δὲ ¢ ἰητρικὴ
καὶ ἐν τοῖσι διά τι καὶ ἐν τοῖσι προνοουμένοισι
20 φαίνεταί τε καὶ φανεῖται αἰεὶ οὐσίην ἔχουσα.
VIL. Τοῖσι μὲν οὖν τῇ τύχῃ τὴν ὑγιείην προστι-
θεῖσι τὴν δὲ τέχνην ἀφαιρέουσι τοιαῦτ᾽ ἄν τις
λέγοι" τοὺς δ᾽ ἐν τῆσι τῶν ἀποθνῃσκόντων συμφο-
ρῇσι τὴν τέχνην ἀφανίξοντας θαυμάξω, ὅτεῳ
ἐπαιρόμενοι ἀξιοχρέῳ λόγῳ Τὴν μὲν τῶν ἀποθνῃ-
σκόντων ἀτυχίην ἀναιτίην 1 καθιστᾶσι, τὴν δὲ
τῶν τὴν ἰητρικὴν. μελετησάντων σύνεσιν αἰτίην"
ὡς τοῖσι μὲν ἰητροῖς ἔνεστι τὰ μὴ δέοντα ἐπιτάξαι,
τοῖσι δὲ νοσέουσιν οὐκ ἔνεστι τὰ προσταχθέντα
10 παραβῆναι. καὶ μὴν πολύ γε εὐλογώτερον τοῖσι
κάμνουσιν ἀδυνατεῖν τὰ προστασσόμενα ὑπουρ-
γεῖν, ἢ τοῖς ἰητροῖσι τὰ μὴ δέοντα ἐπιτάσσειν.
οἱ μὲν γὰρ ὑγιαινούσῃ γνώμῃ μεθ᾽ ὑγιαίνοντος
σώματος ἐγχειρέουσι, λογισάμενοι, τά τε παρ-
εόντα, τῶν τε παροιχομένων τὰ ὁμοίως διατεθέντα
τοῖσι παρεοῦσιν, ὥστε ποτὲ θεραπευθέντα 3 εἰπεῖν
ὡς ἀπήλλαξαν: οἱ δὲ οὔτε ἃ κάμνουσιν οὔτε Si
ἃ κάμνουσιν. εἰδότες, οὐδ᾽ ὅ τι ἐκ τῶν παρεόντων
ἔσται, οὐδ᾽ ὅ τι ἐκ τῶν τούτοισιν ὁμοίων γίνεται,
20 ἐπιτάσσονται, ἀλγέοντες μὲν. ἐν τῷ παρεόντι,
φοβεύμενοι δὲ τὸ μέλλον, καὶ πλήρεις μὲν τῆς
νούσου, κενεοὶ δὲ σιτίων, θέλοντες τὰ πρὸς τὴν
νοῦσον ἤδη μᾶλλον ἢ τὰ πρὸς τὴν ὑγιείην προσδέ-
χεσθαι, οὐκ ἀποθανεῖν ἐρῶντες ἀλλὰ καρτερεῖν
ἀδυνατέοντες. οὕτως δὲ διακειμένους πότερον
1 ἀτυχίην ἀναιτίαν A: ἀκρασίην αἰτίην M: ἀκρουσίην ἀνα:τίην
Gomperz: ἀκρησίην οὐκ αἰτίην Littré with several MSS
2 θβεραπευθέντας Gomperz.
200
 THE ART, vi.-vu.

something, and this ‘‘through something’’ shows

that spontaneity is a mere name, and has no reality.
Medicine, however, because it acts ‘through some-
thing,’ and because its results may be forecasted,
has reality, as is manifest now and will be manifest
for ever.
VII. Such then might be the answer to those
who attribute recovery to chance and deny the
existence of the art. As to those who would de-
molish the art by fatal cases of sickness, I wonder
what adequate reason induces them to hold innocent
the ill-luck? of the victims,
and to put all the blame
upon the intelligence of those who practised the art
of medicine. It amounts to this: while physicians
may give wrong instructions, patients can never
disobey orders. And yet it is much more likely
that the sick cannot follow out the orders than
that the physicians give wrong instructions. The
physician sets about his task with healthy mind and
healthy body, having considered the case and past
cases of like characteristics to the present, so as to
say how they were treated and cured. The patient
knows neither what he is suffering from, nor the
cause thereof; neither what will be the outcome of
his present state, nor the usual results of like con-
ditions. In this state he receives orders, suffering
in the present and fearful of the future; full of the
disease, and empty of food; wishful of treatment
rather to enjoy immediate alleviation of his sickness
than to recover his health; not in love with death,
but powerless to endure. Which is the more likely:
1 With the reading of Gomperz, ‘‘ weakness.” I follow A
here, but it is one of the few cases where the other tradition
has the more vigorous reading, which may be correct.
201
 ΠΕΡῚ TEXNH=

εἰκὸς τούτους τὰ ὑπὸ τῶν ἰητρῶν ἐπιτασσόμενα

ποιεῖν ἢ ἄλλα ποιεῖν ἢ ἃ ἐπετάχθησαν, ' ἢ τοὺς
ἰητροὺς τοὺς ἐκείνως διακειμένους ὡς ὁ πρόσθεν
λόγος ἡρμήνευσεν ἐπιτάσσειν τὰ μὴ δέοντα ; ap
30 οὐ πολὺ μᾶλλον, τοὺς μὲν δεόντως ἐπιτάσσειν
τοὺς δὲ εἰκότως ἀδυνατεῖν πείθεσθαι, μὴ πειθο-
μένους δὲ περιπίπτειν τοῖσι θανάτοις, ὧν οἱ μὴ
ὀρθῶς λογιζόμενοι τὰς αἰτίας τοῖς οὐδὲν αἰτίοις
34 ἀνατιθέασι, τοὺς αἰτίους ἐλευθεροῦντες ;
VIII. Ἑϊσὶ δέ τινες οἱ καὶ διὰ τοὺς μὴ θέλοντας
ἐγχειρεῖν τοῖσι κεκρατημένοις ὑπὸ τῶν νοσημάτων
μέμφονται τὴν ἰητρικήν, λέγοντες ὡς ταῦτα μὲν
καὶ αὐτὰ ὑφ᾽ ἑωυτῶν ἂν ἐξυγιάζοιτο ἃ ἐγχειρέουσιν
ἰῆσθαι, ἃ δ᾽ ἐπικουρίης δεῖται μεγάλης οὐχ ἅπτον-
ται, δεῖν δέ, εἴπερ ἦν ἡ τέχνη, πάνθ᾽ ὁμοίως ἰῆσθαι.
οἱ μὲν οὖν ταῦτα λέγοντες, εἰ ἐμέμφοντο τοῖς
ἰητροῖς, ὅτι αὐτῶν τοιαῦτα λεγόντων οὐκ ἐπιμέ-
λονται ὡς παραφρονεύντων, εἰκότως ἂν ἐμεμῴοντο
10 μᾶλλον ἢ ἐκεῖνα μεμφόμενοι. εἰγάρ τις ἢ τέχνην
ἐς ἃ μὴ τέχνη,ἢ
ἢ φύσιν ἐς ἃ μὴ φύσις πέφυκεν,
ἀξιώσειε δύνασθαι, ἀγνοεῖ ἄγνοιαν ἁρμόζουσαν
μανίῃ μᾶλλον ἢ ἀμαθίῃ. ὧν yap ἔστιν ἡμῖν τοῖσί
τε τῶν φυσίων τοῖσι τε τῶν τεχνέων ὀργάνοις
ἐπικρατεῖν, τούτων ἔστιν ἡμῖν δημιουργοῖς εἶναι,
ἄλλων δὲ οὐκ ἔστιν. ὅταν οὖν τι πάθῃ ὥνθρωπος
κακὸν ὃ κρέσσον ἐστὶ τῶν ἐν ἰητρικῇ ὀργάνων,
1 Littré (Ermerins, Reinhold) reads ἐπιτασσόμενα «“μὴ;»
ποιέειν, ἢ ἀλλὰ ποιέειν, ἃ οὐκ ἐπετάχθησαν. He inserts μὴ on
his own authority and reads οὐκ with many MSS. A reads
ἡ a, M has ἢ ἃ.

1 The word φύσις (and φυσίων below) is difficult to trans-

late. It refers to the natural powers of the human constitu-
202
 THE ART, vu—vun.

that men in this condition obey, instead of varying,

the physician’s orders, or that the physician, in the
condition that my account has explained above,
gives improper orders? Surely it is much more
likely that the physician gives proper orders, which
the patient not unnaturally is unable to follow; and
not following them he meets with death, the cause
of which illogical reasoners attribute to the innocent,
allowing the guilty to go free.
VJII. Some too there are who blame medicine
because of those who refuse to undertake desperate
cases, and say that while physicians undertake cases
which would cure themselves, they do not touch
those where great help is necessary; whereas, if the
art existed, it ought to cure all alike. Now if those
who make such statements charged physicians with
neglecting them, the makers of the statements, on
the ground that they are delirious, they would bring
a more plausible charge than the one they do bring.
For if a man demand from an art a power over what
does not belong to the art, or from nature! a power
over what does not belong to nature, his ignorance
is more allied to madness than to lack of knowledge.
For in cases where we may have the mastery through
the means afforded by a natural constitution or by
an art, there we may be craftsmen, but nowhere
else. Whenever therefore a man suffers from an
ill which is too strong for the means at the disposal

tion, which may be too weak to resist the attack of a severe

disease. Its ὄργανα are the means whereby we can influence
the φύσις, the various bodily ‘‘ organs” which can be affected
by medicine and treatment generally. Gomperz translates
Φύσις by ““ Natur,” and τοῖσι τῶν φυσίων ὀργάνοις by ‘‘ durch
die Krifte der Korper.’
203
 ΠΕΡῚ ΤΈΧΝΗΣ

οὐδὲ προσδοκᾶσθαι τοῦτό που δεῖ ὑπὸ ἰητρικῆς

κρᾶτηθῆναν ἄν'
ἃ αὐτίκα yap τῶν ἐν ἰητρικῇ sat Ah
20 TO πῦρ" ἐσχάτως καίει, τούτου δὲ 7)
ἧσσον καὶ "ἄλλα
moda? τῶν “μὲν οὖν ἡσσόνων τὰ κρέσσω οὔπω
δηλονότι ἀνίητα: τῶν δὲ κρατίστων τὰ κρέσσω
πῶς οὐ δηλονότι ἀνίητα; ἃ γὰρ πῦρ δημιουργεῖ,
nity SIL ΠΕ) BOW ba ἢ Α ΓΟ ἵν
πῶς οὐ τὰ τούτῳ ὃμὴ ἁλισκόμενα δηλοῖ ὅτι ἄλλης
τέχνης δεῖται, καὶ οὐ ταύτης, ἐν ἧ τὸ πῦρ ὄργανον;
ωὑτὸς δέ μοι λόγος καὶ ὑπὲρ τῶν ἄλλων ὅσα τῇ
ἰητρικῇ συνεργεῖ, ὧν ἁπάντων φημὶ δεῖν ἑκάστου
ἑ
μὴ κατατυχόντα τὸν ἰητρὸν τὴν δύναμιν αἰτιᾶ-
σθαι τοῦ πάθεος, μὴ τὴν τέχνην. οἱ μὲν οὖν
80 μεμφόμενοι τοὺς τοῖσι κεκρατημένοισι μὴ ἐγχει-
ρέοντας παρακελεύονται. καὶ ὧν μὴ προσήκει
ἅπτεσθαι οὐδὲν ἧσσον ἢ ὧν προσήκει: παρακε-
λευόμενοι δὲ ταῦτα ὑπὸ μὲν τῶν ὀνόματι ἰητρῶν
θαυμάζονται, ὑπὸ δὲ τῶν καὶ τέχνῃ καταγελῶνται.
οὐ μὴν οὕτως ἀφρόνων οἱ ταύτης τῆς δημιουργίης
ἔμπειροι οὔτε μωμητέων. οὔτ᾽ ἐπαινετέων δέονται,
ἀλλὰ λελογισμένων πρὸς ὅ τι αἱ ἐργασίαι τῶν
δημιουργῶν τελευτώμενα: πλήρεις εἰσί, καὶ ὅτευ
ὑπολειπόμεναι ἐνδεεῖς, ETL τῶν ἐνδειῶν, AS τε τοῖς
δημιουργεῦσιν ἀναθετέον ἅς τε τοῖς δημιουργεο-
4] μένοισιν.
IX. Τὰ μὲν οὖν κατὰ τὰς ἄλλας τέχνας ἄλλος
/ 3 ἐἶΝ ΄ / \ \ \ \
χρόνος μετ᾽ ἄλλου λόγου δείξει: τὰ δὲ κατὰ τὴν
ἰητρικὴν οἷά τέ ἐστιν ὥς τε κριτέα, τὰ μὲν ὁ
παροιχόμενος τὰ δὲ ὁ παρεὼν διδάξει λόγος. ἔστι
1 σὺ πῦρ A: πῦρ M. Hither dittography in A or τὸ has
fallen out after -rwy in M.
* Gomperz reads ἡσσόνως for ἧσσον καὶ.
3 Gomperz reads τούτων τὰ τούτῳ for τὰ τούτῳ.
204
 THE ART, νπι.--ἰχ.

of medicine, he surely must not even expect that

it can be overcome by medicine. For example, of
the caustics employed in medicine fire is the most
powerful, though there are many others less power-
ful than it. Now affections that are too strong for
the less powerful caustics plainly are not for this
reason incurable; but those which are too strong
for the most powerful plainly are incurable. For
when fire operates, surely affections not overcome
thereby show that they need another art, and not
that wherein fire is the means, I apply the same
argument to the other agents employed in medicine ;
when any one of them plays the physician false,
the blame should be laid on the power of the
affection, and not on the art. Now those who blame
physicians who do not undertake desperate cases,
urge them to take in hand unsuitable patients just
as much as suitable ones. When they urge this,
while they are admired by physicians in name, they
are a laughing-stock of really scientific physicians.
Those experienced in this craft have no need either
of such foolish blame or of such foolish praise; they
need praise only from those who have considered
where the operations of craftsmen reach their end
and are complete,
and likewise where they fall short;
and have considered moreover which of the failures
should be attributed to the craftsmen, and which to
the objects on which they practise their craft.
IX. The scope of the other arts shall be discussed
at another time and in another discourse; the scope
of medicine, the nature of things medical and how
they are to be judged, my discourse has or will set
4 Neither A nor M have a negative after ἑκάστου: Littré
reads μὴ with a few MSS.: Gomperz inserts οὐ.
205
 ΠΕΡῚ ΤΕΧΝΗΣ

γὰρ τοῖσι ταύτην τὴν τέχνην ἱκανῶς εἰδόσι τὰ “μὲν

τῶν νοσημάτων. οὐκ ἐν δυσόπτῳ κείμενα καὶ οὐ
πολλά, τὰ δὲ οὐκ ἐν εὐδήλῳ καὶ πολλά. ἔστι δὲ
τὰ μὲν ἐξανθεῦντα ἐς τὴν χροιὴν ἢ χροιῇ ἢ οἰδήμα-
σιν ἐν εὐδήλῳ: παρέχει γὰρ ἑωυτῶν τῇ τε “ὄψει
10 τῷ τε ψαῦσαι τὴν στερεότητα καὶ τὴν ὑγρότητα
αἰσθάνεσθαι, καὶ ἅ τε αὐτῶν θερμὰ ἅἅ τε ψυχρά,
ὧν τε ἑκάστου 7) παρουσίῃ ἢ ἀπουσίῃ τοιαῦτά
ἐστιν. τῶν μὲν οὖν τοιούτων. πάντων ἐν πᾶσι τὰς
ἀκέσιας ἀναμαρτήτους δεῖ εἶναι, οὐχ ὡς ῥηϊδίας,
ἀλλ᾽ ὅτι ἐξεύρηνται: ἐξεύρηνταί γε μὴν οὐ τοῖσι
βουληθεῖσιν, ἀλλὰ τούτων τοῖσι δυνηθεῖσι: δύ-
vavtat δὲ οἷσι τά τε τῆς παιδείης μὴ ἐκποδὼν τά
18 τε τῆς φύσιος μὴ ταλαίπωρα."
X. ΤΙρὸς μὲν οὖν τὰ φανερὰ τῶν νοσημάτων
οὕτω δεῖ εὐπορεῖν τὴν τέχνην" δεῖ γε μὴν αὐτὴν
μηδὲ πρὸς τὰ ἧσσον φανερὰ ἀπορεῖν' ἔστι δὲ
ταῦτα ἃ πρός τε τὰ ὀστέα τέτραπται καὶ τὴν
νηδύν" ἔχει δὲ τὸ σῶμα οὐ μίαν, ἀλλὰ πλείους"
δύο μὲν γὰρ αἱ τὸ σιτίον δεχόμεναί τε καὶ ἀφιεῖσαι,
ἄλλαι δὲ τούτων πλείους, ἃἃς ἴσασιν οἷσι τούτων
ἐμέλησεν" ὅσα γὰρ τῶν μελέων ἔχει σάρκα περι-
φερέα, ἣ
ἣν μῦν καλέουσι, πάντα νηδὺν ἔ ἔχει. πᾶν
10 γὰρ τὸ ἀσύμφυτον, ἤν τε δέρματι, ἤν τε σαρκὶ
καλύπτηται, κοῖλόν ἐστιν: πληροῦταί τε ὑγιαῖνον
μὲν πνεύματος ἀσθενῆσαν δὲ ἰχῶρος: ἔχουσι μὲν
1 ταλαίπωρα M: ἀταλαίπωρα A.
μηδὲ many MSS.: οὐδὲ AM.

1 The word νηδύς is here used in a rather strange sense,

and in particular the singular is peculiar. It must be either
collective, ‘‘ whatever is hollow,” or generic with the article.
206
 THE ART, ιχ.- χ.
forth. Men with an adequate knowledge of this art
realize that some, but only a few, diseases have
their seat where they can be seen; others, and they
are many, have a seat where they cannot be per-
ceived. Those that can be perceived produce erup-
tions on the skin, or manifest themselves by colour
or swelling ; for they allow us to perceive by sight
or touch their hardness, moistness, heat or cold, and
what are the conditions which, by their presence or
absence in each case, cause the diseases to be of the
nature they are. Of all such diseases in all cases
the cures should be infallible, not because they are
easy, but because they have been discovered. How-
ever, they have not been discovered for those who
have desire only, but for those of them who have
power; this power belongs to those whose education
has been adequate, and whose natural ability is not
wretched.
X. Now such being its nature the art must be a
match for the open diseases; it ought however
not to be helpless before diseases that are more
hidden. These are those which are determined to
the bones or to the cavities.1 The body has of
these not one but several. There are two that take
in food and discharge it, with several others besides
these, known to men who are interested in these
things; all limbs, in fact, have cavities that are
surrounded by the flesh that is called muscle.
Everything in fact not a continuous growth, whether
it be skin or flesh that covers it, is hollow, and in
health is filled with air, in disease with juice.?

2 Apparently ‘‘pus,” a sense which ἰχώρ has in Wounds

in the Head.
207
 ΠΕΡῚ ΤΕΧΝΗΣ

τοίνυν οἱ βραχίονες σάρκα τοιαύτην" ἔχουσι δ᾽ οἱ

μηροί: ἔχουσι δ᾽ αἱ κνῆμαι. ἔτι δὲ καὶ ἐν τοῖσιν
ἀσάρκοισι τοιαύτη ἔνεστιν οἵη καὶ ἐν τοῖσιν
εὐσάρκοισιν εἶναι δέδεικται" 0 TE yap θώρηξ
καλεύμενος, ἐν ᾧ τὸ ἧπαρ στεγάζεται, ὅ τε τῆς
κεφαλῆς KUEXOG, ἐν ᾧ ὁ ἐγκέφαλος, τό τε νῶτον,
πρὸς ᾧ ὁ πλεύμων, τούτων οὐδὲν ὅ τι οὐ καὶ αὐτὸ
20 κενόν ἐστι, πολλῶν διαφυσίων μεστόν, ἧσιν οὐδὲν
ἀπέχει πολλῶν ἀγγεῖα εἶναι, τῶν μέν te βλα-
πτόντων τὸν κεκτημένον, τῶν δὲ καὶ ὠφελεύντων.
ἔτι δὲ καὶ πρὸς τούτοισι φλέβες πολλαὶ καὶ νεῦρα
οὐκ ἐν τῇ σαρκὶ μετέωρα, ἀλλὰ πρὸς τοῖς ὀστέοισι
προστεταμένα, σύνδεσμος ἔς TL τῶν ἄρθρων, καὶ
αὐτὰ τὰ ἄρθρα, ἐν οἷσιν αἱ συμβολαὶ τῶν κινεο-
μένων ὀστέων ἐγκυκλέονται: καὶ τούτων οὐδὲν
ὅ τι οὐχ ὑπόφορόν ἐστι καὶ ἔχον περὶ αὐτὸ
θαλάμας, ἃς καταγγέλλει ἐχώρ, ὃς ἐκ διοιγομένων
90 αὐτέων πολύς τε καὶ πολλὰ λυπήσας ἐξέρχεται.
ΧΙ. Οὐ γὰρ δὴ ὀφθαλμοῖσί γε ἰδόντι τούτων τῶν
εἰρημένων οὐδενὶ οὐδὲν ἔστιν εἰδέναι" διὸ καὶ ἄδηλα
ἐμοί τε ὠνόμασται καὶ τῇ τέχνῃ κέκριται εἶναι.
οὐ μὴν ὅτι ἄδηλα κεκράτηκεν, ἀλλ᾽ ἡ δυνατὸν
κεκράτηται: δυνατὸν δέ, ὅσον αἵ τεῦ τῶν νοσεόντων
φύσιες ἐς ἡ τὸ σκεφθῆναι παρέχουσιν, αἵ τε τῶν
ἐρευνησόντων ἐς τὴν ἔρευναν πεφύκασιν. μετὰ
πλείονος μὲν γὰρ πόνου καὶ οὐ μετ᾽ ἐλάσσονος
χρόνου ἢ εἰ τοῖσιν ὀφθαλμοῖσιν ἑἑώρατο γινώσκε-
10 Tat ὅσα γὰρ τὴν τῶν ὀμμάτων ὄψιν ἐκφεύγει,
ταῦτα τῇ τῆς γνώμης ὄψει κεκράτηται: καὶ ὅσα:

1 ὅ τι οὐ καὶ αὐτὸ κενόν ἐστι Littré with M. Gomperz

reads ὅ τι τούτων οὐ κενεών ἐστιν.
 THE ART, x.-x1.

Such flesh then the arms have, and so have the

thighs and the legs. Moreover, in the fleshless
parts also there are cavities like those we have
shown to be in the fleshy parts. For the trunk,
as it is called, in which the liver is covered, the
sphere of the head, in which is the brain, the back,
by which are the lungs—all these are themselves
hollow, being full of interstices, which do not at all
fail to be vessels to contain many things, some of
which do harm to the possessor and some do good.
Moreover, in addition to these there are many veins,
and sinews that are not near the surface of the flesh
but stretched along the bones, binding the joints to
acertain point, and the joints themselves, at which
the movable bones meet and turn round. Of these
none is not porous; all have cells about them, which
are made known by juice, which, when the cells are
opened, comes out in great quantity, causing many
pains.
XI. Without doubt no man who sees only with
his eyes can know anything of what has been here
described. It is for this reason that I have called
them obscure, even as they have been judged to be
by the art. Their obscurity, however, does not mean
that they are our masters, but as far as is possible
they have been mastered, a possibility limited only
by the capacity of the sick to be examined and of
researchers to conduct research. More pains, in
fact, and quite as much time, are required to know
them as if they were seen with the eyes; for what

2 ὑπόφορόν Littré and Gomperz after Zwinger: ὕπαφρον

MSS. : ὕποφρον Erotian.
3 ὅσον αἵ te Littré: δὲ doar τε Az δὲ ὅσαι τε Μ΄: δ᾽ ἕως αἵ
τε Gomperz. 4 Gomperz deletes ἐς after φύσιες.
209
 ΠΕΡῚ ΤΕΧΝΗΣ
δὲ ἐν τῷ μὴ ταχὺ ὀφθῆναι οἱ νοσέοντες πάσχουσιν,
\ , lal \ δ Va - e / ’

» c / ’ \ ” > 9 -¢ /
οὐχ Ol θεραπεύοντες αὐτοὺς αἴτιοι, AAN ἡ φύσις
ἥ τε τοῦ νοσέοντος ἥ τε τοῦ νοσήματος: ὁ μὲν
γάρ, ἐπεὶ οὐκ ἣν αὐτῷ ὄψει ἰδεῖν τὸ μοχθέον οὐ
/ 5 \ > 3 > “ v ἰὃ cal Ν / ἡ δ᾽

A , a , \
ἀκοῇ πυθέσθαι, λογισμῷ μετήει. Kal yap δὴ Kal
ἃ A tei S ͵
ἃ πειρῶνται οἱ τὰ ἀφανέα νοσέοντες ἀπαγγέλλειν
περὶ τῶν νοσημάτων τοῖσι θεραπεύουσιν, δοξά-
= λον > , > X
ζοντες μᾶλλον ἢ εἰδότες ἀπαγγέλλουσιν" εἰ γὰρ
20 ἠπίσταντο, οὐκ ἂν περιέπιπτον αὐτοῖσιν" τῆς γὰρ
αὐτῆς TUVETLOS ἐστιν ἧσπερ TO εἰδέναι τῶν νούσων
lol ’ r

τὰ αἴτια καὶ τὸ θεραπεύειν αὐτὰς ἐπίστασθαι

by δ

πάσῃσι τῆσι θεραπείῃσιν αἱ κωλύουσι τὰ νοσή-

a / Ὁ "2 ΄

ματα μεγαλύνεσθαι. ὅτε οὖν οὐδὲ ἐκ τῶν ἀπαγ-

γελλομένων ἔστι τὴν ἀναμάρτητον σαφήνειαν
, \

ἀκοῦσαι, προσοπτέον τι καὶ ἄλλο TO θεραπεύοντι"

fal / fal

ταύτης οὖν τῆς βραδυτῆτος οὐχ ἡ τέχνη, ἀλλ᾽ ἡ

͵7 5 an ὃ a ’ id / » > τ

φύσις αἰτίη τῶν σωμάτων: ἡ μὲν γὰρ αἰσθανομένη

“ Ν \

ἀξιοῖ θεραπεύειν, σκοπεῦσα ὅπως μὴ τόλμῃ

“- / n ,

μᾶλλον ἢ γνώμῃ, καὶ ῥᾳστώνῃ μᾶλλον ἢ Bin

an ΄ , la) δ
80
θεραπεύῃ: ἡ δ᾽ ἢν μὲν διεξαρκέσῃ ἐς τὸ ὀφθῆναι,
3. δ an

ἐξαρκέσει Kal ἐς TO ὑγιανθῆναι" ἢν δ᾽ ἐν ᾧ τοῦτο

Ν an ΩΝ fal

ὁρᾶται κρατηθῇ διὰ τὸ βραδέως αὐτὸν ἐπὶ τὸν

΄ a θῇ ὃ \ Ν δέ ΕΣ Ν ΦΕΕΝ Ν

θεραπεύσοντα ἐλθεῖν ἢ διὰ TO τοῦ νοσήματος

- a fal

τάχος, οἰχήσεται. ἐξ ἴσου μὲν γὰρ ὁρμώμενον

τῇ θεραπείῃ οὐκ ἔστι θᾶσσον, προλαβὸν δὲ
nr / > ” lal x \

θᾶσσον: προλαμβάνει δὲ διά τε τὴν τῶν σωμάτων

στεγιότητα, ἐν ἣ οὐκ ἐν εὐόπτῳ οἰκέουσιν ai
νοῦσοι, διά TE τὴν TOV καμνόντων ὀλιγωρίην'"
fal \ lal ,

210
 ΤΉ ΑΙΒΊ xt:

escapes the eyesight is mastered by the eye of

the mind, and the sufferings of patients due to
their not being quickly observed are the fault, not
of the medical attendants, but of the nature of the
patient and of the disease. ‘The attendant in fact,
as he could neither see the trouble with his eyes nor
learn it with his ears, tried to track it by reason-
ing. Indeed, even the attempted reports of their
illnesses made to their attendants by sufferers from
obscure diseases are the result of opinion, rather
than of knowledge. If indeed they understood
their diseases they would never have fallen into
them, for the same intelligence is required to know
the causes of diseases as to understand how to treat
them with all the treatment that prevents illnesses
from growing worse. Now when not even the
reports afford perfectly reliable information, the at-
tendant must look out for fresh light. For the
delay thus caused not the art is to blame, but
the constitution of human bodies. For it is only
when the art sees its way that it thinks it right
to give treatment, considering how it may give it,
not by daring but by judgment, not by violence but
by gentleness. As to our human constitution, if it
admits of being seen, it will also admit of being healed.
But if, while the sight is being won, the body is
mastered by slowness in calling in the attendant
or by the rapidity of the disease, the patient will
pass away. For if disease and treatment start
together, the disease will not win the race, but it
will if it start with an advantage, which advantage
is due to the density of our bodies, in which diseases
lurk unseen, and to the careless neglect of patients.
This advantage is not to be wondered at, as it is
211:
 ΠΕΡῚ TEXNH=

40 ἐπεὶ ἔοικε" οὐ λαμβανόμενοι yap, ἀλλ᾽ εἰλημμένοι

41 ὑπὸ τῶν νοσημάτων θέλουσι θεραπεύεσθαι.
XII. ᾿Επεὶ τῆς τέχνης τὴν δύναμιν ὁπόταν
τινὰ τῶν τὰ ἄδηλα νοσεύντων ἀναστήσῃ, θαυ-
μάζειν ἀξιώτερον, ἢ ὁπόταν ἐγχειρήσῃ τοῖς ἀδυ-
νώτοις. . . . οὔκουν ἐν ἄλλῃ γε δημιουργίῃ τῶν
εὑρημένων οὐδεμιῇ ἔνεστιν οὐδὲν τοιοῦτον, ἀλλ᾽
αὐτῶν ὅσαι πυρὶ δημιουργεῦνται, τούτου μὴ πα-
ρεόντος ἀεργοί εἰσι, μετὰ δὲ τοῦ ἁφθῆναι ἐἐνεργοί.
καὶ ὅσαι τοι ἐν εὐεπανορθώτοισι σώμασι δημιουρ-
γεῦνται, αἱ μὲν μετὰ ξύλων, αἱ δὲ μετὰ σκυτέων,
αἱ δὲ γραφῇ χαλκῷ τε καὶ σιδήρῳ καὶ τοῖσι
τούτων ὁμοίοισιν αἱ πλεῖσται," ἐόντα δὲϑ τὰ ἐκ
τουτέων καὶ μετὰ τούτων δημιουργεύμενα. εὐεπαν-
όρθωτα, ὅμως οὐ τῷ τάχει μᾶλλον, ἢ τῷ ὡς δεῖ
δημιουργεῖται: οὐδ᾽ ὑπερβατῶς, ἀλλ᾽ ἢν ἀπῇ τι
τῶν ὀργάνων, ἐλινύει" καίτοι κἀκείνησι τὸ βραδὺ
πρὸς τὸ λυσιτελεῦν ἀσύμφορον, GAN ὅμως προτι-
17 para.
XIII. ᾿Τητρικὴ δὲ τοῦτο μὲν τῶν ἐμπύων τοῦτο
1 ἐπεὶ ἔοικε Littré: ἐπεὶ τί θῶμα Gomperz: ἐπιτίθεται or
ἐπιτίθενται MSS.
3 ἐπεὶ τῆς ye Littré with some MSS.: ἔτι τῆς Gomperz: ἐπὶ
τῆς A: ἐπὶ τῆς ye Μ.
5 Gomperz marks an hiatus after ἀδυνάτοις.
4 τοι ἐν Gomperz: : καίτοι ἐν A: καὶ τοῖσιν M.
5 ὁμοίοισιν αἱ πλεῖσται M: ὁμοιοις (2) χυμασιαι πλειται first
hand in A, altered in various ways by later hands.
6 Gomperz brackets δὲ after ἐόντα.

1 The whole of this chapter, except the first sentence,

arouses suspicion. A new subject is introduced. We may
get over this difficulty by postulating a hiatus after ἀδυνάτοις,
and supposing that it contained an objection to medicine
212
 THE ART, x1.-x11.

only when diseases have established themselves, not

while they are doing so, that patients are ready to
submit to treatment.
XII. Now the power of the art, when it raises a
patient suffering from an obscure disease, is more
surprising than its failure when it attempts to treat
incurables. . . . So in the case of no other craft that
has been discovered are such extravagant demands
made; those that depend on fire are inoperative
when fire is not present, but operative when one has
been lighted. And the arts that are worked in
materials easy to shape aright, using in some cases
wood, in others leather, in others—these form the
great majority—paint, bronze, iron and similar sub-
stances—the articles wrought, I say, through these
arts and with these substances are easily shaped
aright, and yet are wrought not so much with a view
to speed as to correctness. Nor are they wrought
in a casual manner, but functioning ceases if any
instrument be lacking. Yet in these arts too slow-
ness is contrary to their interests; but in spite of
this it is preferred.4
XIII. Now medicine, being prevented, in cases of
based on the slowness of its cures. But there are other
difficulties. The grammar is broken, while in the rest of
the work it is very regular. The diction is curious; why,
for instance, μετὰ ξύλων, μετὰ σκυτέων, but γραφῇ, χαλκῷ and
σιδήρῳ Why ἐκ τουτέων (sc. τεχνέων) but μετὰ τούτων (sc.
σωμάτων) ) Again, should not the active and not the middle
(δημιουργεῦνται) be used with τέχναι as subject? Finally, the
MSS. are more corrupt than usual, with readings that imply
deep-seated corruption. The ὁμοίοις σχημασίαι πλεῖσται( of
A (for ὁμοίοισιν αἱ πλεῖσται) seems to show that the text is
mutilated. Perhaps the last pages of an early ancestor of our
MSS. were lost, to be afterwards added from a corrupt and
mutilated MS.
213
 ΠΕΡῚ TEXNH=

δὲ τῶν TO “ἧπαρ ἢ τοὺς νεφροὺς τοῦτο δὲ τῶν συμ-

πάντων τῶν ἐν τῇ νηδύι νοσεύντων ἀπεστερημένη τι
ἰδεῖν ὄψει, ἡἡ τὰ πάντα πάντες ἱκανωτάτως ὁρῶσι,
ὅμως ἄλλας εὐπορίας συνεργοὺς εὗρε. φωνῆς τε
γὰρ λαμπρότητι καὶ τρηχύτητι, καὶ πνεύματος
ταχυτῆτι. καὶ βραδυτῆτι, καὶ ῥευμάτων ἃ διαρρεῖν
εἴωθεν ἑκάστοισι δι᾿ ὧν ἔξοδοι δέδονται, oY! τὰ μὲν
ὀδμῇσι τὰ δὲ χροίησι τὰ δὲ λεπτότητι καὶ παχύ-
10 τητι διασταθμωμένη τεκμαίρεται, ὧν τε σημεῖα
ταῦτα, ἅ τε πεπονθότων ἅ τε παθεῖν δυναμένων.
ὅταν δὲ ταῦτα μὴ 2 μηνύωνται, μηδ᾽ αὐτὴ ἡ φύσις
ἑκοῦσα ἀφίῃ, ἀνάγκας εὕρηκεν, ἧσιν 7 φύσις
ἀζήμιος βιασθεῖσα μεθίησιν" μεθεῖσα 5 δὲ δηλοῖ
τοῖσι τὰ τῆς τέχνης εἰδόσινἃ ποιητέα. βιάζεται
δὲ τοῦτο μὲν φλέγμα * διαχεῖν σιτίων δριμύτητι
καὶ πωμάτων, ὅπως τεκμήρηταί τι ὀφθὲν περὶ
ἐκείνων ὧν αὐτῇ ἐν ἀμηχάνῳ τὸ ὀφθῆναι Fv
τοῦτο δ᾽ αὖ πνεῦμα ὧν κατήγορον ὁδοῖσί τε
προσάντεσι καὶ δρόμοις ἐκβιᾶται κατηγορεῖν"
ἱδρῶτάς τε τούτοισι τοῖσι προειρημένοις ἄγουσα,
ὑδάτων θερμῶν ἀποπνοίῃσι πυρὶ ὅσα τεκμαί-
ρονται, τεκμαίρεται. ἔστι δὲ ἃ καὶ διὰ τῆς
κύστιος διελθόντα ἱκανώτερα δηλῶσαι τὴν νοῦσόν
1 Gomperz brackets ὧν,
® μὴ added by Littré (followed by Gomperz),
3 μεθεῖσα Reinhold and Gomperz: ἀνεθῆσα or ἀνεθεῖσα
MSS.
4 Before φλέγμα A has mvov (another hand ποουσιν) τὸ
σύντροφον, the other MSS. πῦρ τὸ σύντρυφον.

1 The natural subject of βιάζεται is ἡ τέχνη, and the natural

object φύσις. The various readings seem to imply that either
(a) the true reading is lost, or (ὁ) a corrupt gloss has crept
214
 THE ART, xm.

empyema, and of diseased liver, kidneys, and the

cavities generally, from seeing with the sight with
which all men see everything most perfectly, has
nevertheless discovered other means to help it.
There is clearness or roughness of the voice, rapidity
or slowness of respiration, and for the customary
discharges the ways through which they severally
pass, sometimes smell, sometimes colour, sometimes
thinness or thickness furnishing medicine with the
means of inferring, what condition these symptoms
indicate, what symptoms mean that a part is already
affected and what that.a part may hereafter be
affected. When this information is not afforded, and
nature herself will yield nothing of her own accord,
medicine has found means of compulsion, whereby
nature is constrained, without being harmed, to give
up her secrets; when these are given up she makes
clear, to those who know about the art, what course
ought to be pursued. The art, for example, forces
<nature> + to disperse phlegm by acrid foods and
drinks, so that it may form a conclusion by vision
concerning those things which before were invisible,
Again, when respiration is symptomatic, by uphill
roads and by running * it compels nature to reveal
symptoms. [Ὁ brings on sweats by the means already
stated, and forms the conclusions that are formed
through fire when it makes hot water give out steam.
There are also certain excretions through the bladder
which indicate the disease better than those which
into the text. I adopt the second alternative because the
agent dispersing the phlegm is δριμύτης, not πῦρ, whether
with Littré πῦρ τὸ σύντροφον means ‘‘ innate heat,” or with
Gomperz we render τὸ σύντροφον φλέγμα ““ thickened phlegm.”
* Perbaps a hendiadys; ‘‘making patients run uphill.”
215
 ΠΕΡῚ TEXNH=

ἐστιν ἢ διὰ τῆς σαρκὸς ἐξιόντα. ἐξεύρηκεν οὖν

καὶ τοιαῦτα πώματα καὶ βρώματα, ἃ τῶν θερ-
μαινόντων θερμότερα γινόμενα τήκει τε ἐκεῖνα καὶ
διαρρεῖν ποιεῖ, ἃ οὐκ ἂν διερρύη μὴ τοῦτο πα-
θόντα. ἕτερα μὲν οὖν πρὸς ἑτέρων, καὶ ἄλλα δι᾿
30 ἄλλων ἐστὶ τά τε διιόντα τά πὶ ἐξαγγέλλοντα,
ὥστ᾽ οὐ θαυμάσιον αὐτῶν τάς τε ἀπιστίας
χρονιωτέρας γίνεσθαι τάς T ᾿ἐγχειρήσιας βρα-
χυτέρας, οὕτω δι᾽ ἀλλοτρίων ἑρμηνειῶν πρὸς τὴν
34 θεραπεύουσαν σύνεσιν ἑρμηνευομένων.
ΧΙΝ. ὍὍτε μὲν οὖν καὶ λόγους ἐν ἑωυτῇ εὐ-
πόρους ἐς τὰς ἐπικουρίας ἔχει ἡ ἰητρική, καὶ οὐκ
εὐδιορθώτοισι δικαίως οὐκ ἂν ἐγχειροίη τῇσι
νούσοισιν, ἢ ἐγχειρευμένας ἀναμαρτήτους ἃν
παρέχοι, οἵ τε νῦν λεγόμενοι λόγοι δηλοῦσιν at
τε τῶν εἰδότων τὴν τέχνην ἐπιδείξιες, ἃς
ἃ ἐκ τῶν
ἔργων ἐπιδεικνύουσιν, οὐ τὸ λέγειν καταμελε-
τήσαντες, ἀλλὰ τὴν πίστιν τῷ πλήθει ἐξ ὧν
ἂν ἴδωσιν οἰκειοτέρην ἡγεύμενοι ἢ ἐξ ὧν ἂν
10 ἀκούσωσιν.
1 After ἔργων the MSS, except A add ἥδιον ἢ ἐκ τῶν
λόγων.

ἘΠ do not see that there is any real difference between ἕτερα

πρὸς ἑτέμων and ἄλλα δι’ ἄλλων. The whole phrase is a piece of
“legal tautology,” bringing out the variability of the relation

216
 THE ART, xu.—x1v.

come out through the flesh. So medicine has also

discovered drinks and foods of such a kind that, be-
coming warmer thanthe natural heat, melt the matters
I spoke of, and make them flow away, which they
never would have done without this treatment. Now
as the relation between excretions and the information
they give is variable, and depends upon a variety of
conditions,! it is accordingly not surprising that dis-
belief in this information is prolonged, but treatment
is curtailed, for extraneous factors must be used in
interpreting the information before it can be utilized
by medical intelligence.
XIV. Now that medicine has plentiful reasoning
in itself to justify its treatment, and that it would
rightly refuse to undertake obstinate cases, or under-
taking them would do so without making a mistake,
is shown both by the present essay and by the
expositions of those versed in the art, expositions set
forth in acts, not by attention to words, under the
conviction that the multitude find it more natural to
believe what they have seen than what they have
heard.

between the phenomena of the excretions and what may be

diagnosed from them. A number of ‘‘extraneous factors,”
e.g. age of the patient, character of the disease, etc., have to
be taken into account before the information has any real
medical value.

217
 ton shin οὐ soikagiia, Yk, ee
ας τ τορος neckeek eae ail
“ay, Η .

Aba fren tie YES. tine pt Ὁ δὰ ἔξω. ἃ ἐκ τῶν

ἜΚ δε τ ine Βαοί
τστοχϑ ott lo δαϑηζοσθα offi peowded
_ ὝΠΟ 75.ΓῪ ig dno 2 aed amet
of
ol anh ,atonaamoaile, wetpereda Justia
bans ‘a mots οἱ oe
‘loge! tau caulegy,”” beinging oat the veacmiMily
BREATHS
 νἝ,

eHTAGAA
 INTRODUCTION
Tuts work, like 716 Art, is a sophistic essay,
probably written to be delivered to an audience.!
The two books are similar in style,? and on this
ground alone we might conjecture that they are not
widely separated in date. The subject matter too
points to the end of the fifth century s.c. as the
time when Breaths was written. Diogenes of
Apollonia, whose date indeed is very uncertain,
though he probably flourished about 430 8.c., had
revived the doctrine that air is the primal element
from which all things are derived. The writer ot
Breaths would prove that air, powerful in nature
generally, is also the prime factor in causing diseases.
He is a rhetorical sophist who, either in earnest or
perhaps merely to show his skill in supporting a

1 See e.g. Chapter XIV (beginning) robs ἀκούοντας πείθειν

πειρήσομαι. These ἐπιδείξεις must have been to the average
Athenian what our ‘‘reviews” are to the average English-
man.
2 Breaths shows the tendency to similes and highly meta-
phorical language which Plato attributes (Protagoras 337 C-
338 A) to Hippias. See e.g. Chapter III, air is πάντων
δυνάστης :and (sub finem) γῇ τούτου βάθρον, οὗτός τε γῆς ὕχημα:
ΠῚ ἐξεμόχλευσε τὸ στόμα: X χαραδρωθέωσιν οἱ πόροι: XIV
Tis νούσου καὶ τοῦ παρέοντος χειμῶνος, and (swh finem) γαλήνης
ἐν τῷ σώματι γενομένης. Ido not suggest that Hippias was
the author, but I do hold that the book must have been
written at a time when the sophistry he represented was
a living force.

VOL. il team
 INTRODUCTION

ὑπόθεσις, adopted the fundamental tenet of a rather

belated Jonian monist.!
The author shows no genuine interest in medicine,
nor do his contentions manifest any serious study of
physiology or pathology. Any impartial reader will
detect in Chapter XIV (the discussion of epilepsy)
just the illogical but confident dogmatism that is
associated with half-educated, would-be scientists.
The account of dropsy in Chapter XII is not only
illogical but ludicrously absurd.
The work is a striking example of the necessity
of experiment before accepting a hypothesis. The
writer makes with a gay assurance a string of positive
statements, unsupported by any evidence worth
speaking of. It is easy enough to defend a hypo-
thesis if you deal with an unexplored subject, pick
out the phenomena which seem to support your
view, ignore everything which tells against it, and
never make an experiment to verify or condemn
your generalization.
Nearly all Greek speculation in biology and
physiology is open to this criticism. In no depart-
ment of science is experiment more necessary, and
in no department did the Greeks experiment to less
purpose. Dissection of human bodies, too, and con-
stant use of the microscope, together with an exact
knowledge of chemistry, are all necessary before
1 In Chapter III (sub finem) we have in τούτου βάθρον and
γῆς &xnua phrases which cannot be independent of the
famous lines in Euripides’ 7voades 884 foll. (ὦ γῆς ὄχημα κἀπὶ
γῆς ἔχων ἕδραν κιτ.λ.). If the author was not imitating
Euripides they were both probably copying some famous
philosophic dictwm, as it is most unlikely that Euripides copied
the Hippocratic writer, whose intellect is distinctly of an
inferior type.
222
 INTRODUCTION

any substantial progress can be made in this direc-

tion.
But here,as elsewhere, the modern stands amazed
before the intellectual activity of the Greek. His
imagination, although unchecked and ill-disciplined,
was alive and active. He loathed mystery ; his
curiosity remained unsatisfied until he had discovered
arational cause, even though that cause was grounded
on insecure foundations. His confidence that the
human intelligence was great enough to solve all
problems often led him into the fallacy of imagining
that it had already discovered what was still dark ;
his delight in a simple solution that satisfied his
aesthetic sense often blinded him to its intellectual
absurdities. The Greek lacked self-criticism; it
was perhaps the greatest defect in his mental
equipment. The astounding genius of Socrates is
shown nowhere so plainly as in his constant insist-
ence on the need of self-examination. We may
laugh at the crudities of περὶ φυσῶν, which is “as
windy in its rhetoric as in its subject matter”;1
but we must respect its inquiring spirit and its
restless curiosity.
The theme of the writer takes us back to the
speculations of Anaximenes, and even earlier still,
for in the very infancy of thought man must have
noticed that air is an essential condition of life.
For centuries the conviction that air, or some es-
sential principle behind the manifestations of air as
wind, breath and vapour, was primal and elemental,
kept arising in one form or in another. On its
physical side the quest came to an end in the

1 Sir Clifford Allbutt, Greek Medicine in Rome, p. 248.

223
 INTRODUCTION

discovery of oxygen;! on its spiritual side it has

given us the fine ideas we associate with the word
‘spirit,’ which has come down to us through the
Latin from the Greek πνεῦμα. The instinct of the
Greeks in this matter was right, however pathetic
their efforts may have been to satisfy it.
The writer of περὶ φυσῶν uses three words to
describe air—dioa, πνεῦμα and ἀήρ. Though he
defines φῦσα as πνεῦμα in the body and ἀήρ as
πνεῦμα out of it, he is not careful in his use of these
words, and to translate them is a matter of great
difficulty. The natural ‘renderings would be to
translate φῦσα “air” and πνεῦμα “breath”; but
what is one to do with dyp? So I have throughout
(except in one passage referring to respiration)
equated φῦσα and “breath,” πνεῦμα and “ wind,’
ἀήρ and “air.” I fully realize the objections to this
course, but they are much less than those attaching
to the plan of picking and choosing a translation to
suit the context in each case. Such a plan would
certainly give a faulty translation, with incongruous
or wrong associations; it is surely better to use
“breath,” “wind,” and “air,” in technical senses
for the purpose of translating this particular treatise.
It is at first sight surprising that a book of the
character of περὶ φυσῶν should find its way into the
Hippocratic collection. It is probable, however, that
this collection represents, not works written by the
Coan school, but works preserved in the library of
the medical school at Cos. Knowing the vanity of
1 See Sir Clifford Allbutt, op. cit. p. 224. Chapter X of
this book contains the best account of pneumatism that I
have seen. See also M. Wellmann, Die Prewmatioche Schule
bis auf Archigenes. Berlin, 1895.
224
 INTRODUCTION

the sophists ! we ought not to be surprised that they

sent “ presentation copies ” of their works on medical
subjects to the chief centres where medicine was
studied. Perhaps in this way were preserved both
περὶ φυσῶν and περὶ réxvys.2 At quite an early date
it became known as an Hippocratic work. It is
referred to in Menon’s Jatrica (Chapter V), and it is
in the list of Erotian.

MSS. anv Epirions

Περὶ φυσῶν is found in many Paris manuscripts,
including A, and in M. On these two MSS. the
text is constructed, with occasional help from variants
noted in the old editions, and from the Renaissance
translations into Latin of Francesco Filelfo and Janus
Lascaris. The manuscript A shows its usual superiority
to M, but on one occasion at least M appears to
preserve the original reading. There are also some
extracts from περὶ φυσῶν in a Milan MS, which
Nelson calls “a.”
There is a modern edition of περὶ φυσῶν by Dr.
Axel Nelson,? in which every scrap of information
about the work has been carefully collected. The
reader feels, however, that much of his time is taken
up with insignificant points, and that the learned
autbor might have omitted these to make room for
a fuller account of the position of περὶ φυσῶν in the
development of philosophic thought.
1 See e.g. Plato, Protagoras 347 Β, where Hippias in his
vanity offers to deliver an ἐπίδειξις at a most inopportune
moment,
2 Perhaps too περὶ φύσιος ἀνθρώπων.
3 Die hippokratische Schrift περὶ φυσῶν, Text und Studien
von Axel Nelson. Uppsala 1909.
225
 ΠΕΡῚ ®YZON
I. Eloi τινες τῶν τεχνέων, at τοῖσι μὲν κε-
κτημένοις εἰσὶν ἐπίπονοι, τοῖσι δὲ χρεωμένοις
ὀνήισται,' καὶ τοῖσι μὲν δημότησι κοινὸν ἀγαθόν,
τοῖσι δὲ μεταχειριζομένοις σφας λυπηραί. τῶν δὴ
τοιούτων ἐστὶ
ἐ ᾿τεχνέων ἣν οἱ “Ἕλληνες καλέουσιν
ἰητρικήν" ὁ μὲν γὰρ ἰητρὸς ὁρῇ τε δεινά, θιγγάνει
τε ἀηδέων, ἐπ᾽ ἀλλοτρίῃσί τε συμφορῇσιν ἰδίας
καρποῦται λύπας" οἱ δὲ νοσέοντες ἀποτρέπονται
διὰ τὴν τέχνην τῶν μεγίστων κακῶν, νούσων,
10 λύπης, πόνων, θανάτου: πᾶσι γὰρ τούτοις ἄν-
TUKPUS ἰητρικὴ εὑρίσκεται ἀκεστορίς." ταύτης δὲ
τῆς τέχνης τὰ μὲν φλαῦρα “χαλεπὸν γνῶναι, τὰ
δὲ σπουδαῖα “ῥηίδιον' καὶ τὰ μὲν φλαῦρα τοῖσιν
ἰητροῖσι μούνοις ἔστιν εἰδέναι, καὶ οὐ τοῖσι
δημότῃσιν'" οὐ “γὰρ σώματος, ἀλλὰ γνώμης ἐστὶν
ἔργα. ὅσα μὲν γὰρ χειρουργῆσαι χρή, συνεθι-
σέῆναι δεῖ: τὸ γὰρ ἔθος τῇσι χερσὶ κάλλιστον
διδασκάλιον γίνεται" περὶ δὲ τῶν ἀφανεστάτων
καὶ χαλεπωτάτων νοσημάτων δόξῃ μᾶλλον ἢ
τέχνῃ κρίνεται" διαφέρει δὲ ἐν αὐτοῖσι πλεῖστον
ἡ πείρη τῆς “ἀπειρίης. ev δὲ δή τι τῶν τοιούτων
ἐστὶ τόδε, τί ποτε τὸ αἴτιόν ἐστι τῶν νούσων, καὶ
τίς ἀρχὴ καὶ πηγὴ γίνεται τῶν ἐν τῷ σώματι
1 ὀνήισται Nelson: ὠφέλιμοι A: ὀνήιστοι or ὀνηισταὶ other
MSS.
2 ἄντικρυς . . - ἀκεστορίς most MSS. : ἀνθέστηκεν 7 ηἡτρική
Nelson,
226
 BREATHS!
I. ΤΉΕΒΕ are some arts which to those that possess
them are painful, but to those that use them are
helpful, a common good to laymen, but to those that
practise them grievous. Of such arts there is one
which the Greeks call medicine. For the medical
man sees terrible sights, touches unpleasant things,
and the misfortunes of others bring a harvest of
sorrows that are peculiarly his; but the sick by
means of the art rid themselves of the worst
of evils, disease, suffering, pain and death. For
medicine proves for all these evils a manifest cure.
And of this art the weak points are difficult to
apprehend, while the strong points are more easy;
the weak points laymen cannot know, but only those
skilled in medicine, as they are matters of the
understanding and not of the body. For whenever
surgical treatment is called for, training by habitua-
tion is necessary, for habit proves the best teacher
of the hands; but to judge of the most obscure and
difficult diseases is more a matter of opinion than of
art, and therein there is the greatest possible differ-
ence between experience and inexperience. Now
of these obscure matters one is the cause of diseases,
what the beginning and source is whence come

1 This word is a very inadequate rendering of pica, which

means, according to the definition in Chapter III, air in the
body, as opposed to air outside it.
227
 ΠΈΡΙ ΦΥΣΩΝ

παθῶν ; εἰ γάρ τις εἰδείη τὴν αἰτίην τοῦ νοσή-

n > / » / \ > , nw /

ματος, οἷός 7 ἂν εἴη τὰ συμφέροντα προσφερέιν

τῷ σώματι: Ξ αὕτη “γὰρ ἡ int pen μάλιστα κατὰ
φύσιν ἐστίν. αὐτίκα yap λιμὸς νοῦσός ἐστιν" ὃ
γὰρ ἂν λυπῇ τὸν ἄνθρωπον, τοῦτο καλεῖται
νοῦσος" τί οὖν λιμοῦ φάρμακον ; ὃ παύει λιμόν"
τοῦτο δ᾽= ἐστὶ βρῶσις: τούτῳ apa ἐκεῖνο inréov.
a ᾽ A v =
80
= ΄ » ΄
αὗτις αὖ δίψαν ἔπαυσε Toots πάλιν αὖ πλησ-
μονὴν ἰῆται κένωσις" κένωσιν δὲ πλησμονή:
\ IA / /

πόνον δὲ ᾿ἀπονίη." ἑνὶ δὲ συντόμῳ λόγῳ, τὰ

΄ \ , \ ,

ἐναντία τῶν ἐναντίων ἐατὶν ἰήματα: ἰητρικὴ γάρ

ἐστιν ἀφαίρεσις καὶ πρόσθεσις, ἀφαίρεσις μὲν
τῶν πλεοναζόντων, πρόσθεσις δὲ τῶν ἐλλειπόν-
των! ὁ δὲ τοῦτ᾽ ἄριστα ποιέων ἄριστος ἰητρός"
€ \ a3 , , Μ΄,

ὁ δὲ τούτου πλεῖστον ἀπολειφθεὶς πλεῖστον

« / fr al

ἀπελείφθη καὶ τῆς τέχνης. ταῦτα μὲν οὖν ἐν

΄, \ “ / a Ἀ >

παρέργῳ τοῦ λόγου τοῦ μέλλοντος εἴρηται.

rn / r

Il. Τῶν δὲ δὴ νούσων ἁπασέων ὁ μὲν τρόπος

-“ 7 « ,

ὡυτός, ὁ δὲ τόπος διαφέρει: δοκεῖ μὲν οὖν οὐδὲν

, \ \ , ,ὔ Lal ἣν

» , \ / > / \ \ » /
ἐοικέναι TA νοσήματα ἀλλήλοισι διὰ τὴν ἀλλοιό-
tTnTa® τῶν τόπων, ἔστι δὲ μία πασέων νούσων
-“ , / ,

καὶ ἰδέη καὶ αἰτίη. ταύτην δὲ ἥτις ἐστὶ διὰ τοῦ

As od / \ > / ΄ ΔΨ > \ \ -

μέλλοντος λόγου φράσαι πειρήσομαι.

,ὔ

Ill. Ta σώματα καὶ Ta τῶν ἄλλων ζῴων καὶ

my ΄ \ \ a bY \

τὰ τῶν ἀνθρώπων ὑπὸ τρισσῶν τροφέων τρέ-

φεται" τῇσι δὲ τροφῇσι τάδε ὀνόματά
ὁ ἐστιν, σιτία
ποτά, πνεῦμα. πνεῦμα δὲ τὸ μὲν ἐν τοῖσι σώμασι
φῦσα καλεῖται, τὸ δὲ ἔξω τῶν σωμάτων ὁ ἀήρ.
-“ -“ “ e >

1 After σώματι most MSS. have ἐκ τῶν ἐναντίων ἐπιστά-

μενος τὰ νουσήματα, M however reading τῷ νουσήματι--ἃ
reading adopted by Nelson. ἱστάμενος τῷ νοσήματι is the
reading of a. Littré changes νουσήματα to βοηθήματα. 1
believe the phrase to be a gloss. It is omitted by A.
228
 BREATHS, 1-11.

affections of the body. For knowledge of the cause

of a disease will enable one to administer to the body
what things are advantageous. Jndeed this sort of
medicine is quite natural. For example, hunger is
a disease, as everything is called a disease which
makes a man suffer. What then is the remedy for
hunger? That which makes hunger to cease. This
is eating; so that by eating must hunger be cured.
Again, drink stays thirst; and again repletion is
cured by depletion, depletion by repletion, fatigue
by rest. To sum up in a single sentence, opposites
are cures for opposites. Medicine in fact is sub-
straction and addition, substraction of what is in
excess, addition of what is wanting. He who per-
forms these acts best is the best physician; he who
is farthest removed therefrom is also farthest re-
moved from the art. These remarks I have made
incidentally in passing to the discourse that is to
come.
11. Now of all diseases the fashion is the same,
but the seat varies. So while diseases are thought
to be entirely unlike one another, owing to the
difference in their seat, in reality all have one
essence! and cause. What this cause is I shall try
to declare in the discourse that follows.
III. Now bodies, of men and of animals generally,
are nourished by three kinds of nourishment, and
the names thereof are solid food, drink, and wind.
Wind in bodies is called breath, outside bodies it is
1 ἰδέη has the meaning of οὐσία here, as εἶδος has in περὶ
τέχνης. See the discussion in Taylor’s Varia Socrativca.

2 After amovin M has ἀπονίην δὲ πόνος.

3 After ἀλλοιότητα many MSS. have καὶ ἀτομοιότητα.
229
 ΠΕΡῚ ΦΥΣΩΝ

οὗτος δὲ μέγιστος ἐν τοῖσι πᾶσι τῶν πάντων δυνά-

στῆς ἐστίν' ἄξιον δὲ αὐτοῦ θεήσασθαι τὴν δύναμιν.
ἄνεμος γάρ ἐστιν ἠέρος ῥεῦμα καὶ χεῦμα' ὅταν
οὖν πολὺς ἀὴρ ἰσχυρὸν ῥεῦμα ποιήσῃ, τά τε
δένδρα ἀνασπαστὰ πρόρριξα γίνεται διὰ τὴν
βίην τοῦ πνεύματος, τὸ τε πέλαγος κυμαίνεται,
ὁλκάδες τε ἄπειροι τῷ * μεγέθει διαρριπτεῦνται.
τοιαύτην μὲν οὖν ἐν τούτοις ἔχει δύναμιν" ἀλλὰ
μήν ἐστί γε τῇ μὲν ὄψει ἀφανής, τῷ δὲ λογισμῷ
φανερός" τί γὰρ ἄνευ τούτου γένοιτ᾽ ἄν; ἢ τίνος
οὗτος ἄπεστιν; ἢ τίνι οὐ συμπάρεστιν ; ἅπαν
γὰρ τὸ μεταξὺ γῆς τε καὶ οὐρανοῦ πνεύματος
ἔμπλεόν. ἐστιν. τοῦτο καὶ χειμῶνος καὶ θέρεος
αἴτιον, ἐν μὲν τῷ χειμῶνι πυκνὸν καὶ ψυχρὸν
20 γινόμενον, ἐν δὲ τῷ θέρει πρηὺ καὶ γαληνόν.
ἀλλὰ μὴν ἡλίου τε καὶ σελήνης καὶ ἄστρων ὁδὸς
διὰ τοῦ πνεύματός ἐστιν: τῷ γὰρ πυρὶ τὸ πνεῦμα
τροφή" πῦρ δὲ ἠέρος στερηθὲν οὐκ ἂν δύναιτο
ζῆν: ὥστε καὶ τὸν τοῦ ἡλίου βίον ἀένναον ὁ ἀὴρ
λεπτὸς ἐὼν παρέχεται. ἀλλὰ μὴν ὅτι καὶ τὸ
πέλαγος μετέχει πνεύματος, φανερόν" οὐ γὰρ ἄν
ποτε τὰ πλωτὰ ζῷα ζῆν ἠδύνατο, μὴ μετέχοντα
πνεύματος" μετέχοι δ᾽ ἂν πῶς ἂν ἄλλως ἀλλ᾽ ἢ
τοῦ ὕδατος ἕλκοντα τὸν ἠέρα ; ἀλλὰ μὴν καὶ ἡ
80 γῆ τούτου βάθρον, οὗτός τε γῆς ὄχημα, κενεόν τε
31 οὐδέν ἐστιν τούτου.
Τ , x Skt es κω ἐν 9 γε οἷ ”
IV. Διότι μὲν οὖν ἐν τοῖς ὅλοις 5 ὁ ἀὴρ Eppwrat,
εἴρηται" τοῖς δ᾽ av θνητοῖσιν οὗτος αἴτιος τοῦ TE
-“ ᾽ a r

βίου, καὶ τῶν νούσων τοῖσι νοσέουσι' τοσαύτη δὲ

fal al /

1 ἄπειροι τῷ M: ἀπείρατοι A: ἀπείραντοι Diels: ἄπλετοι

Nelson after Danielsson.
230
 BREATHS, πι|.--ἰν.

called air. It is the most powerful of all and in all,

and it is worth while examining its power. A
breeze is a flowing and a current of air. When
therefore much air flows violently, trees are torn up
by the roots through the force of the wind, the sea
swells into waves, and vessels of vast bulk are tossed
about. Such then is the power that it has in these
things, but it is invisible to sight, though visible to
reason. For what can take place without it? In
what is it not present? What does it not accom-
pany? For everything between earth and heaven
is full of wind. Wind is the cause of both winter
and summer, becoming in winter thick and cold,
and in summer gentle and calm. Nay, the progress
of sun, moon, and stars is because of wind; for
wind is food for fire, and without air fire could not
live. Wherefore, too, air being thin causes the life
of the sun to be eternal. Nay, it is clear that the
sea, too, partakes of wind, for swimming creatures
would not be able to live did they not partake of
wind.'| Now how could they partake except by
inhaling the air of the water? In fact the earth
too is a base for air, and air is a vehicle of the
earth,’ and there is nothing that is empty of air.
ιν. How air, then, is strong in the case of wholes?
has been said; and for mortals too this is the cause
of life, and the cause of disease in the sick, So
* This is one of the ancient guesses that modern science
has shown to be correct.
Cf. Euripides Troades 884: ὦ γῆς ὄχημα κἀπὶ γῆς ἔχων ἕδραν.
8 J.e., in the case of the sea and of the earth, etc., as
wholes.
ee ee er ek dee τε. πεν ee a
ἢ τοῖς ὅλοις Nelson (after Schneider) : τοῖς ὁδοῖς A : τοῖσιν
ἄλλοισιν M (so Littré).
231
 ΠΕΡῚ ΦΥΣΩ͂Ν

τυγχάνει ἡ χρείη πᾶσι τοῖς σώμασι τοῦ πνεύ-

ματος ἐοῦσα, ὥστε τῶν μὲν ἄλλων ἁπάντων
ἀποσχόμενος ὥνθρωπος καὶ σιτίων καὶ ποτῶν
δύναιτ᾽ ἂν ἡμέρας καὶ δύο καὶ τρεῖς καὶ πλέονας
διάγειν: εἰ δέ τις ἀπολάβοι τὰς τοῦ πνεύματος
ἐς τὸ σῶμα ἐσόδους," ἐν βραχεῖ “μέρει, ἡμέρης
10 ἀπόλοιτ᾽ ἄν, ὡς μεγίστης τῆς χρείης ἐούσης τῷ
σώματι τοῦ πνεύματος. ἔτι τοίνυν τὰ μὲν ἄλλα
πάντα διαλείπουσιν οἱ ἄνθρωποι πρήσσοντες. ὁ
γὰρ βίος μεταβολέων πλέως: τοῦτο δὲ μοῦνον
ἀεὶ διατελέουσιν ἅπαντα τὰ θνητὰ ζῷα πρήσ-
15 σοντα, τοτὲ μὲν ἐκπνέοντα, τοτὲ δὲ ἀναπνέοντα.
V. Ὅτε μὲν οὖν μεγάλη κοινωνίη ἅπασι τοῖσι
ζῴοισι τοῦ ἠέρος ἐστίν, εἴρηται: μετὰ τοῦτο
τοίνυν ῥητέον, ὡς οὐκ ἄλλοθέν ποθεν εἰκός ἐστι
γίνεσθαι τὰς ἀρρωστίας ἢ ἐντεῦθεν. περὶ μὲν
οὖν ὅλου τοῦ πρήγματος ἀρκεῖ μοι ταῦτα" μετὰ
δὲ ταῦτα πρὸς αὐτὰ τὰ ἔργα τῷ αὐτῷ λόγῳ
πορευθεὶς ἐπιδείξω τὰ νοσήματα τούτου ἃ ἔκγονα
πάντα ἐόντα.
VI. Πρῶτον δὲ ἀπὸ τοῦ κοινοτάτου νοσήματος
ἄρξομαι, πυρετοῦ" τοῦτο γὰρ τὸ νόσημα πᾶσιν
ἐφεδρεύει τοῖσιν ἄλλοισιν νοσήμασι. ἔστι δὲ
δισσὰ ἔθνεα πυρετῶν, ὡς ταύτῃ διελθεῖν" ὁ μὲν
κοινὸς ἅπασι καλεόμενος λοιμός" ὁ δὲ διὰ πονηρὴν
δίαιταν 5 ἰδίῃ τοῖσι πονηρῶς διαιτεομένοισι γινό-
μενος" ἀμφοτέρων δὲ τούτωνὁ ἀήρ αἴτιος. ὁ μὲν
1 ἐσόδους Nelson: ἐξόδους A: διεξόδους most MSS.
2 ἐκπνέοντα καὶ ἀναπνέοντα Nelson: ἐνπνέοντα καὶ ἀναπνέοντα
A: ἐμπνέοντα καὶ ἐκπνέοντα M.
3 After ἐντεῦθεν the MSS. have (with unimportant varia-
tions) ὅταν τοῦτο πλέον ἢ ἔλασσον ἢ ἀθροώτερον γένηται ἢ
μεμιασμένον νοσηροῖσι μιάσμασιν és τὸ σῶμα ἐσέλθῃ. Nelson
brackets πλέον ἢ ἔλασσον and γένηται.
232
 BREATHS, ιν.--νι.

great is the need of wind for all bodies that while a

man can be deprived of everything else, both food
and drink, for two, three, or more days, and live, yet
if the wind passages into the body be cut off he will
die ina brief part of a day, showing that the greatest
need for a body is wind. Moreover, all other
activities of a man are intermittent, for life is full
of changes; but breathing is continuous for all
mortal creatures, inspiration and expiration being
alternate.
V. Now I have said that all animals participate
largely in air. So after this I must say that it is
likely that maladies occur from this source and from
no other. On the subject as a whole I have said
sufficient; after this I will by the same reasoning
proceed to facts and show that diseases are all the
offspring of air.
VI. I will begin in the first place with the most
common disease, fever, for this disease is associated
with all other diseases. To proceed on these lines,1
there are two kinds of fevers; one is epidemic, called
pestilence, the other is sporadic, attacking those
who follow a bad regimen. Both of these fevers,
however, are caused by air. Now epidemic fever

1 It is uncertain whether ταύτῃ refers to the first sentence

or to the one to which ὡς ταύτῃ διελθεῖν is appended. The
translation implies the first interpretation ; if the other be
correct the whole sentence will be : ‘‘There are two kinds
of fevers, if I may be allowed to classify them thus.”

4 After τούτου M has ἀπόγονά τε καί.

5 After νοσήμασι the MSS. except A have μάλιστα δὲ
φλεγμονῇ: δηλοῖ δὲ τὰ γινόμενα προσκόμματα: ἅμα γὰρ τῇ
φλεγμονῇ εὐθὺς βουβὼν καὶ πυρετὸς ἕπεται. The Paris MS.
K omits δηλοῖ to φλεγμονῇ.
° Nelson deletes διὰ πονηρὴν δίαιταν, perhaps rightly.
233
 ΠΈΡΙ ΦΥΣΩΝ

οὖν κοινὸς πυρετὸς διὰ τοῦτο τοιοῦτός ' ἐστιν,

ὅτε τὸ πνεῦμα τωὐτὸ πάντες ἕλκουσιν: ὁμοίου
10 δὲ ὁμοίως τοῦ πνεύματος τῷ σώματι μιχθέντος,
ὅμοιοι καὶ οἱ πυρετοὶ γίνονται. ἀλλ᾽ ἴσως φήσει
τις" τί οὖν οὐχ ἅπασι τοῖσι ζῴοισι, ἀλλ᾽ ἔθνει
τινὶ αὐτῶν ἐπιπίπτουσιν αἱ τοιαῦται νοῦσοι ; ὅτι
διαφέρει, φαίην ἄν, καὶ σῶμα σώματος, καὶ ἀὴρ
ἠέρος, καὶ φύσις φύσιος, καὶ τροφὴ τροφῆς" οὐ
γὰρ πᾶσι τοῖσιν ἔθνεσι τῶν ξῴων ταὐτὰ οὔτ᾽
εὐάρμοστα οὔτ᾽ ἀνάρμοστά ἐστιν, ἀλλ᾽ ἕτερα
ἑτέροισι σύμφορα, καὶ ἕτερα ἑτέροις ἀσύμφορα"
ὅταν μὲν οὖν ὁ ἀὴρ τοιούτοισι χρωσθῇ μιάσμασιν,
20 ἃ "τῇ ἀνθρωπείῃ φύσει πολέμιά ἐστιν, ἄνθρωποι
τότε νοσέουσιν" ὅταν δὲ ἑτέρῳ τινὶ ἔθνει, ζῴων
22 ἀνώρμοστος ὁ ἀὴρ γένηται, κεῖνα τότε νοσέουσιν.
VIL. Αἱ μέν νυν δημόσιαι τῶν νούσων εἴρηνται,"
καὶ οἷσι καὶ ad’ ὅτευ γίνονται" τὸν δὲ δὴ διὰ πονη-
ρὴν δίαιταν γινόμενον πυρετὸν διέξειμι. πονηρὴ
δέ ἐστιν ἡ τοιήδε δίαιτα, τοῦτο μὲν ὅταν τις
πλέονας τροφὰς ὑγρὰς ἢ ξηρὰς διδῷ τῷ σώματι
ἢ τὸ σῶμα δύναται φέρειν, καὶ πόνον μηδένα
τῷ πλήθει TOV τροφέων ἀντιτιθῇ, τοῦτο δ᾽ ὅταν
ποικίλας καὶ ἀνομοίους ἀλλήλησιν ἐσπέμπῃη
τροφάς: τὰ γὰρ ἀνόμοια στασιάζει, καὶ τὰ μὲν
10 θᾶσσον, τὰ δὲ σχολαίτερον πέσσεται. μετὰ δὲ
πολλῶν σιτίων ἀνάγκη καὶ πολὺ πνεῦμα ἐσιέναι"
μετὰ πάντων γὰρ τῶν ἐσθιομένων τε καὶ πινομέ-
νων ἀπέρχεται πνεῦμα ἐς τὸ σῶμα ἢ πλέον ἢ
᾿ ey e : ‘ ‘
ἔλασσον. φανερὸν δ᾽ ἐστὶν τῷδε: ἐρυγαὶ yap

1 τοιοῦτός MSS. : δὴ &urés Nelson.

2 After εἴρηνται the MSS. except A have καὶ ὅτι καὶ ὅκω5.
234
 BREATHS, νυι.--νιι.

has this characteristic because all men inhale the

same wind; when a similar wind has mingled with
all bodies in a similar way, the fevers too prove
similar. But perhaps someone will say, “ Why then
do such diseases attack, not all animals, but only
one species of them?” I would reply that it is
because one body differs from another, one air from
another, one nature from another and one nutriment
from another. For all species of animals do not
find the same things either well or ill-adapted to
themselves, but some things are beneficial to some
things and other things to others, and the same is
true of things harmful. So whenever the air has
been infected with such pollutions as are hostile to
the human race, then men fall sick, but when the
air has become ill-adapted to some other species of
animals, then these fall sick.
VII. Of epidemic diseases I have already spoken,
as well as of the victims and of the cause thereof;
I must now go on to describe the fever caused by
bad regimen.’ By bad regimen I mean, firstly, the
giving of more food, moist or dry, to the body than
the body can bear, without counteracting the bulky
food by exercise ;and, secondly, the taking of foods
that are varied and dissimilar. For dissimilar foods
disagree,! and some are digested quickly and some
more slowly. Now along with much food much
wind too must enter, for everything that is eaten
or drunk is accompanied into the body by wind,
either in greater quantity or in less. This is shown
by the following fact. After food and drink most
? The meaning of στάσις in the medical writers is generally
“stagnation,” ‘‘stopping,” and στασιάζει possibly means
here ‘‘stagnate,” ‘‘do not digest.”
235
 ΠΕΡῚ ΦΥΣΩ͂Ν

γίνονται μετὰ τὰ σιτία καὶ τὰ ποτὰ τοῖσι πλεί-

στοισιν' ἀνατρέχει γὰρ ὁ κατακλεισθεὶς ἀήρ,
ὁπόταν ἀναρρήξῃ τὰς πομφόλυγας, ἐν ἧσι apn
TETAL. ὅταν οὖν τὸ σῶμα πληρωθὲν τροφῆς"
πλησθῇ, καὶ πνεύματος ἐπίπλεον γίνεται, τῶν
20 σιτίων χρονιζομένων' χρονίζεται δὲ τὰ σιτία διὰ
τὸ πλῆθος οὐ δυνάμενα διελθεῖν: ἐμφραχθείσης
δὲ τῆς κάτω κοιλίης, ἐς ὅλον τὸ σῶμα διέδραμον
αἱ φῦσαι: προσπεσοῦσαι δὲ πρὸς τὰ ἐναιμότατα
τοῦ σώματος ἔψυξαν' τούτων δὲ τῶν τόπων
ψυχθέντων, ὅπου αἱ ῥίξαι καὶ αἱ πηγαὶ τοῦ
αἵματός εἰσι, διὰ παντὸς τοῦ σώματος " φρίκη
διῆλθεν: ἅπαντος δὲ τοῦ αἵματος ὃ ψυχθέντος,
28 ἅπαν τὸ σῶμα φρίσσει.
VIII. Διὰ τοῦτο μέν νυν αἱ φρῖκαι γίνονται
πρὸ τῶν πυρετῶν" ὅπως δ᾽ ἂν ὁρμήσωσιν αἱ
φῦσαι πλήθει καὶ ψυχρότητι, τοιοῦτον γίνεται
τὸ ῥῖγος, ἀπὸ μὲν πλεόνων καὶ ψυχροτέρων
ἰσχυρότερον, ἀπὸ δὲ ἐλασσόνων καὶ ἧσσον
ψυχρῶν ἧσσον ἰσχυρόν. ἐν δὲ τῆσι φρίκῃσι καὶ
οἱ τρόμοι τοῦ σώματος κατὰ τόδε γίνονται. τὸ
αἷμα φοβεύμενον τὴν παρεοῦσαν φρίκην συντρέχει
καὶ διαΐσσει διὰ παντὸς τοῦ σώματος ἐς τὰ
LO θερμότατα Ε αὐτοῦ. καθαλλομένου δὲτοῦ αἵματος
ἐκ των ἀκρωτηρίων τοῦ σώματος ἐς τὰ σπλάγχνα,
τρέμουσιν' τὰ μὲν γὰρ τοῦ “σώματος γίνεται
πολύαιμα, τὰ δ᾽ ἄναιμα' τὰ μὲν οὖν ἄναιμα διὰ
τὴν ψύξιν οὐκ ἀτρεμέουσιν, ἀλλὰ σφάλλονται,
τὸ γὰρ θερμὸν ἐξ αὐτῶν ἐκλέλοιπε τὰ δὲ
1 πληρωθὲν τροφῆς A: σιτίων M, followed by Nelson.
2 σώματος AM: αἵματος Nelson, from one of Foes’ variants.
3 αἵματος A: σώματος M.
236
 BREATHS, vit.-vin.

people suffer from belching, because the enclosed

air rushes upwards when it has broken the bubbles
in which it is concealed. When therefore the body
is filled full of food, it becomes full of wind too, if
the foods remain a long time; and they do remain
a long time because owing to their bulk they cannot
pass on. The lower belly being thus obstructed,
the breaths spread through all the body, and striking
the parts of the body that are most full of blood
they chill them. These parts being chilled, where
are the roots and springs of the blood, a shiver passes
through all the body, for when all the blood has
been chilled all the body shivers.
VIII. Now this is the reason why shivering occurs
before fevers. The character, however, of the rigor
depends upon the volume and coldness of the
breaths that burst out; from copious and colder
breaths come more violent rigor, from less copious
and less cold, less violent rigor. The tremors of
the body in shivers are caused as follows. The
blood, through fear of the shivers that are present,
runs together and dashes throughout the body to
the warmest parts of it. As the blood leaps from
the extremities of the body to the viscera, the sick
man shakes. The reason is that some parts of the
body become over-full, but others depleted, of
blood. Now the depleted parts cannot be still, but
shake, because of their being chilled; for the heat
has left them. But the over-filled parts tremble
1 If we give δὲ the not uncommon sense of ““ for” we can
keep the reading of the MSS. Otherwise we must with
Nelson read αἵματος for σώματος.

4 After θερμότατα most MSS. have αὗται μὲν οὖν ἄλλαι (ai
ἄλαι H). Reinhold conjectured αὐτοῦ μὲν οὖν ἑάλη.
237
 ΠΕΡῚ ΦΥΣΩΝ

πολύαιμα διὰ τὸ πλῆθος τοῦ αἵματος τρεμουσιν'"

οὐ γὰρ δύναται πολὺ γενόμενον ἀτρεμίζειν.
χασμῶνται δὲ πρὸ τῶν πυρετῶν, ὅτι πολὺς ἀὴρ
ἀθροισθείς, ἀθρόως ἄνω διεξιών, ἐξεμόχλευσε καὶ
20 διέστησε τὸ στόμα: ταύτῃ γὰρ εὐδιέξοδός ἐστιν"
ὥσπερ γὰρ ἀπὸ τῶν λεβήτων ἀτμὸς ἀνέρχεται
πολὺς ἑψομένου τοῦ ὕδατος, οὕτω καὶ τοῦ
σώματος θερμαινομένου διαΐσσει διὰ τοῦ στόματος
ὁ ἀὴρ συνεστραμμένος καὶ βίῃ φερόμενος. τὰ τε
ἄρθρα διαλύεται πρὸ τῶν πυρετῶν' χλιαινόμενα
γὰρ τὰ νεῦρα διίσταται. ὅταν δὲ δὴ συναλισθῇ
τὸ πλεῖστον τοῦ αἵματος, ἀναθερμαίνεται πάλιν
ὁ ἀὴρ ὁ ψύξας τὸ αἷμα, κρατηθεὶς ὑπὸ τῆς
θέρμης" διάπυρος δὲ καὶ ἄνυδρος " γενόμενος
90 ὅλῳ τῷ σώματι τὴν θερμασίην ἐνειργάσατο.
συνεργὸν δὲ αὐτῷ τὸ αἷμά ἐστιν" τήκεται γὰρ
χλιαινόμενον ὃκαὶ γίνεται ἐξ αὐτοῦ πνεῦμα: τοῦ
δὲ “πνεύματος προσπίπτοντος πρὸς τοὺς πόρους
τοῦ σώματος ἱδρὼς γίνεται: τὸ γὰρ πνεῦμα
συνιστάμενον ὕδωρ χεῖται, καὶ διὰ τῶν πόρων
διελθὸν ἔξω περαιοῦται τὸν αὐτὸν τρόπον ὅνπερ
ἀπὸ τῶν ἑψομένων ὑδάτων ἀτμὸς ἐπανιών, ἢν
ἔχη ; στερέωμα ‘ πρὸς δ ὅ τι χρὴ προσπίπτειν,
παχύνεται καὶ πυκνοῦται, καὶ σταγόνες ἀπο-
πίπτουσιν ἀπὸ TOV πωμάτων," οἷς ἂν ὁ ATMOS
>? \ Led /
40
1 Nelson brackets τά τε ἄρθρα... . διίσταται.
2 ἀμυδρὸς AM: μύδρος many MSS. : ἁλυκρὸς Nelson: ἄνυδρος
my conjecture.
9 χλιαινόμενον A: πυρούμενον M.
4 ἔξω περαιοῦται MSS. : ἐξυδαροῦται Nelson.
δ᾽ πομάτων A correc ted to πωμάτων : σωμάτων Μ.

238
 BREATHS, vit.

because of the quantity of blood; having become

great it cannot keep still. Gapes precede fevers
because much air gathers together, and, passing
upwards in a mass, unbolts the mouth and forces it
open, as through it there is an easy passage. For
just as copious steam rises from pots when the
water boils, even so, as the body grows hot, the air
rushes through the mouth compressed and violently
carried along. The joints too relax before fevers,
because the sinews stretch when they grow warm.
But when the greater part of the blood has been
massed together, the air that cooled the blood be-
comes warm again, being overcome by the heat;
and when it has become fiery and waterless,! it
imparts its heat to the whole body. Herein it is
aided by the blood, which melts? as it grows warm,
and wind arises out of it; as the wind strikes the
channels of the body, sweat is formed. For the
wind when it condenses flows as water, and going
through the channels passes on to the surface, just
as steam rising from boiling water, should it meet
a solid object that it must strike, thickens and
condenses, and drops fall away from the lids on

1 The text is most uncertain. Neither ἀμυδρὸς (“ faint ”’)

nor pvdpos (‘mass of molten metal’’) gives a possible sense,
and Nelson’s ἁλυκρὸς is only a weak repetition of διάπυρος.
If ἄνυδρος be the original reading (cold air becomes misty,
see below), it would easily turn into ἀμυδρός, which would
in its turn become μύδρος, a scribe perceiving that duvdpds
makes no sense, and knowing that διάπυρος and μύδρος often
occur together,
2 I am uncertain whether τήκεται means ‘‘ evaporates ” or
** becomes thinner.”

239
 ΠΕΡῚ ΦΥΣΩ͂Ν

προσπίπτῃ. πόνοι δὲ κεφαλῆς ἅμα τῷ πυρετῷ

γίνονται διὰ τόδε: στενοχωρίη τῆσι διεξόδοισιν
ἐν τῇ κεφαλῇ γίνεται τοῦ αἵματος" πέπληνται
γὰρ αἱ φλέβες ἡἠέρος, πλησθεῖσαι δὲ καὶ πρησθεῖ-
σαι τὸν πόνον ποιέουσιν τῇ κεφαλῇ: βίῃ γὰρ τὸ
αἷμα βιαζόμενον διὰ στενῶν ὁδῶν θερμὸν ἐὸν οὐ
δύναται περαιοῦσθαι ταχέως" πολλὰ γὰρ ἐμπο-
δὼν αὐτῷ κωλύματα καὶ ἐμφράγματα' διὸ δὴ καὶ
19 οἱ σφυγμοὶ γίνονται περὶ τοὺς κροτάφους.
ΙΧ. Οἱ μὲν οὖν πυρετοὶ διὰ ταῦτα γίνονται
καὶ τὰ μετὰ τῶν πυρετῶν ἀλγήματα καὶ
νοσήματα: τῶν δὲ ἄλλων ἀρρωστημάτων, ὅσοι
μὲν εἰλεοί, ἢ ἀνειλήματα, ὅτι ἀποστηρίγματα
φυσέων ἐστί, πᾶσιν ἡγεῦμαι φανερὸν εἶναι.1
πάντων γὰρ τῶν τοιούτων ἰητρικὴ τοῦ πνεύματος
ἀπαρύσαι. τοῦτο γὰρ ὅταν προσπέσῃ πρὸς
τόπους ἀπαθέας 5 καὶ ἀήθεας,ὃ ὥσπερ τόξευμα
ἐγκείμενον διαδύνει διὰ τῆς σαρκός" προσπίπτει
10 δὲ τοτὲ μὲν πρὸς τὰ ὑποχόνδρια, τοτὲ δὲ πρὸς
τὰς λαπάρας, τοτὲ δὲ ἐς ἀμφότερα" διὸ δὴ καὶ
θερμαίνοντες ἔξωθεν πυριήμασι πειρέονται
μαλθάσσειν τὸν πόνον" ἀραιούμενον γὰρ ὑπὸ
τῆς θερμασίης τοῦ πυριήματος διέρχεται τὸ
πνεῦμα τοῦ σώματος, ὥστε παῦλάν τινα γενέσθαι
16 τῶν πόνων.
X. Ἴσως ay τις εἴποι" πῶς οὖν καὶ τὰ ῥεύματα
γίνεται διὰ τὰς φύσας; ἢ τίνα τρόπον τῶν

1 ὅτι ἀποστηρίγματα φυσέων ἐστί, πᾶσιν ἡγεῦμαι φανερὸν

εἶναι. So Nelson, slightly changing the reading of A, which
has ἢ before, and ὅτι after, ἀποστηρίγματα.
2 ἀπαθέας A: ἁπαλοὺς M.
3 After ἀήθεας many MSS. read καὶ ἀθίκτους.
240
 BREATHS, vut.—x.

which the steam strikes. Headache with fever

arises in the following manner. The blood passages
in the head become narrowed. The veins in fact
are filled with air, and when full and inflated cause
the headache; for the hot blood, forcibly forced
through the narrow passages, cannot traverse them
quickly because of the many hindrances and barriers
in the way. This too is the reason why pulsations
occur about the temples.
1X. This then is the way fevers are caused, and
the pains and illnesses that accompany fever. As to
other maladies, ileus and tormina for example, it is
obvious, I think, to everybody that they are settle-
ments of breaths, for the medical treatment for
such disorders is to draw off some of the wind. For
when it strikes against places that are not usually
attacked by it, it pierces the flesh like an arrow
forcing its way. Sometimes it strikes against the
hypochondria, sometimes against the flanks, some-
times against both. It is for this reason that
attendants try to soothe the pain by applying hot
fomentations to the skin. For by the heat of the
fomentation the wind is rarefied and passes through
the body, thus affording some relief of the pains.!
X. Perhaps it may be objected: “ How then do
breaths cause fluxes, and in what way is wind the
1 The first part of this chapter presents a mass of variant
readings in the MSS. See Littré VI. 104, and Nelson, p. 20.
It seems impossible to fix the text with any certainty, the
variants indicating that the true reading has been lost, and
that its place has been taken by glosses and guesses. For
example, where A has τοιούτων ἰητρικὴ τοῦ πνεύματος ἀπαρύσαι
(surely an impossible use of ἰητρική), M has τοιούτων μία
ἰητρικὴ Tod πνεύματος ἡ διόδευσις, and other MSS. τοιούτων
αἰτίη τοῦ πνεύματος 7 διόδευσις
241
 ΠΕΡῚ ΦΥΣΩΝ

αἱμορραγιῶν τῶν περὶ τὰ στέρνα τοῦτ᾽ αἴτιόν

ἐστιν; οἶμαι δὲ καὶ ταῦτα δηλώσειν διὰ τοῦτο
γινόμενα. ὅταν αἱ περὶ τὴν κεφαλὴν φλέβες
γεμισθῶσιν ἠέρος, πρῶτον μὲν ἡ κεφαλὴ
βαρύνεται τῶν φυσέων ἐγκειμένων: ἔπειτα
εἰλεῖται τὸ αἷμα, οὐ διαχεῖν δυναμένων διὰ
τὴν στενότητα τῶν ὁδῶν; τὸ δὲ λεπτότατον τοῦ
10 αἵματος διὰ τῶν φλεβῶν ἐκθλίβεται τοῦτο δὴ
τὸ ὑγρὸν ὅταν ἀθροισθῇ πολύ, ῥεῖ δι’ ἄλλων
πόρων" ὅπη δ᾽ ἂν ἀθρόον ἀφίκηται τοῦ σώματος,
ἐνταῦθα συνίσταται νοῦσος" ἦν μὲν οὖν ἐπὶ τὴν
ὄψιν ἔλθῃ, ταύτῃ. ὁ πόνος" ἢν δὲ ἐς τὰς ἀκοάς,
ἐνταῦθ᾽ ἡ νοῦσος" ἢν δὲ ἐς τὰ στέρνα, βράγχος
καλεῖται. τὸ γὰρ φλέγμα δριμέσι χυμοῖσι
μεμιγμένον, ὅπη ἂν προσπέσῃ ἐς ἀήθεας τόπους,
ἑλκοῖ: τῇ δὲ φάρυγγι ἁπαλῇ ἐούσῃ ῥεῦμα
προσπῖπτον τρηχύτητας ἐμποιεῖ: τὸ γὰρ πνεῦμα
20 τὸ διὰ τῆς φάρυγγος διαπνεόμενον ἐς τὰ στέρνα
βαδίζει,3 καὶ πάλιν ἔξεισι διὰ τῆς ὁδοῦ ταύτης"
ὅταν οὖν ἀπαντήσῃ τῷ ῥεύματι τὸ πνεῦμα 3
κάτωθεν ἰὸν κάτω ἰόντι, βὴξ ἐπιγίνεται, καὶ
ἀναρρίπτεται ἄνω τὸ φλέγμα: τούτων δὲ τοιούτων
ἐόντων φάρυγξ ἑλκοῦται καὶ τρηχύνεται καὶ
θερμαίνεται καὶ ἕλκει τὸ ἐκ τῆς κεφαλῆς ὑγρὸν
θερμὴ ἐοῦσα ἡ δὲ κεφαλὴ παρὰ τοῦ ἄλλου
σώματος λαμβάνουσα τῇ φάρυγγι διδοῖ. ὅταν

1 Nelson reads οὐ διαχωρεῖν δυνάμενον, per haps rightly.

2 After νοῦσος most MSS. read ἣν δὲ és τὰς ῥῖνας, κόρυζα
γίνεται.
3 βαδίζει M: πορεύεται A.
4 The reading in the text is that of Littré. A has ὅταν
οὖν ἀπαντήσῃ τὸ ῥεῦμα τῷ πνεύματι κιτιλ. M has ὅταν δὲ
242
 BREATHS, x.
cause of chest hemorrhages?”’ 1 think I can show
that these too are caused by this agent. When
the veins about the head are loaded with air, at
first the head becomes heavy through the breaths
that press against it. Then the blood is compressed,
the passages being unable, on account of their
narrowness, to pour it through.t. The thinnest part
of the blood is pressed out through the veins, and
when a great accumulation of this liquid has been
formed, it flows through other channels. Any part
of the body it reaches in a mass becomes the seat of
a disease. If it go to the eyes, the pain is there ; if
it be to the ears, the disease is there. If it go to
the chest, it is called sore throat; for phlegm,
mixed with acrid humours, produces sores wherever
it strikes an unusual spot, and the throat, being soft,
is roughened when a flux strikes it. For the wind
that is breathed in through the throat passes? into
the chest, and comes out again through this passage.
So when the ascending wind meets the descending
flux, a cough ‘comes on, and the phlegm is thrown
upwards. This being so the throat becomes sore,
rough and hot, and being hot draws the moisture
from the head, which passes on to the throat the
moisture it receives from the rest of the body.
1 | keep the text of A, but with no great confidence. As
it stands, ὁδῶν must be taken with δυναμένων, though this
gives a strange sense to διαχεῖν. Can it be said that ai
ὁδοὶ διαχέουσι τὸ αἷμα) Nelson’s emendation (od διαχωρεῖν
δυνάμενον) is possibly right. I had myself thought of οὐ
διαρρεῖν δυνάμενον.
2 [have kept the reading of M, because Breaths is full of
startling metaphors.
υμβάλῃ
μβαλῇ τῷτῷ πνεύματι τὸ ῥεῦμα κάτωθεν τῷῳ κατιόντι Other
MSS. read κάτωθεν τῷ ἀνιόντι.
243
 ΠΕΡῚ ΦΥΣΩΝ

οὖν ἐθισθῇ τὸ ῥεῦμα ταύτῃ ῥεῖν καὶ χαραδρωθέω-

90 σιν οἱ πόροι, διαδιδοῖ ἤδη καὶ ἐς τὰ στέρνα"
δριμὺ δὲ ἐὸν
ἐ τὸ φλέγμα προσπῖπτόν τε τῇ σαρκὶ
ἑλκοῖ καὶ ἀναρρηγνύει τὰς φλέβας. ὅταν δὲ
ἐκχυθῇ τὸ αἷμα, χρονιζόμενον καὶ σηπόμενον
γίνεται πῦον" οὔτε γὰρ ἄνω δύναται ἀνελθεῖν
οὔτε κάτω ὑπελθεῖν" ἄνω μὲν γὰρ οὐκ εὔπορος ἡ
πορείη πρὸς ἄναντες ὑγρῷ χρήματι πορεύεσθαι,
κάτω δὲ κωλύει ὁ φραγμὸς τῶν φρενῶν. διὰ τί
δὲ δήποτε τὸ ῥεῦμα ἀναρρήγνυται τὸ μὲν αὐτό-
ματον, τὸ δὲ διὰ “πόνους ; αὐτόματον μὲν οὖν,
40 ὅταν αὐτόματος ὁ ἀὴρ ἐλθὼν ἐς τὰς φλέβας
στενοχωρίην ποιήσῃ τῇσι τοῦ αἵματος διεξόδοισι"
τότε γὰρ “πιεξεύμενον τὸ αἷμα πολὺ γενόμενον
ἀναρρηγνύει τοὺς πόρους, 7 ἂν μάλιστα βρίσῃ:
ὅσοι δὲ διὰ πόνων πλῆθος ἡμορράγησαν, καὶ
τούτοις οἱ πόνοι πνεύματος ἐνέπλησαν τὰς
φλέβας" ἀνάγκη γὰρ τὸν πονέοντα τόπον
κατέχειν τὸ πνεῦμα. τὰ δὲ ἄλλα τοῖς εἰρημένοις
48 ὅμοια γίνεται.
XI. Ta δὲ ῥήγματα πάντα γίνεται διὰ τόδε"
ὅταν ὑπὸ βίης διαστέωσιν αἱ σάρκες ἀπ᾽ ἀλλήλων,
ἐς δὲ τὴν διάστασιν ὑποδράμῃ πνεῦμα, τοῦτο τὸν
πόνον παρέχει.
ΧΙ. Ἣν δὲ διὰ τῶν σαρκῶν αἱ φῦσαι
διεξιοῦσαι: τοὺς πόρους τοῦ σώματος ἀραιοὺς
ποιέωσιν, ἕπηται δὲ τῇσι φύσῃσιν ὑγρασίη, ἧς"
τὴν ὁδὸν ὁ ἀὴρ ὑπειργάσατο, διαβρόχου δὲ
γενομένου τοῦ σώματος, ὑπεκτήκονται μὲν αἱ
1 The MSS. here present hopeless varieties of readings.
For ἕπηται δὲ A has ἐν δὲ and Μ ἕπεται δὲς After bypacin

244
 BREATHS, χ.- χη.

When therefore the flux has grown used to flowing

by this route, and the passages have become
channelled, it now spreads even to the chest. Being
acrid the phlegm ulcerates the flesh when it strikes
it, and bursts open the veins. The extravasated
blood rots in course of time and becomes pus, as it
can neither ascend nor get away downwards. For
a fluid thing cannot easily ascend upwards, and the
diaphragm is a barrier to its descent. Why ever
then is it that the flux bursts upwards, either
spontaneously or through pains? Well, there is a
spontaneous flux whenever the air spontaneously
enters the veins and makes the channels narrow for
the passage of the blood; for on such occasions the
blood is compressed because of its volume, and
bursts open the passages wherever the pressure is
greatest. Whenever excessive pains cause hemor-
rhage, in these cases also it is wind with which the
pains have filled the veins, seeing that any part in
pain must retain the wind, Other cases are like
those that 1 have already described.
XI. Lacerations in all cases occur for the follow-
ing reason. Whenever flesh is violently severed
from flesh, and wind slips into the gap, the pain is
thereby produced.
XII. If the breaths by passing through the flesh
dilate the passages of the body, and these breaths
are followed by moisture, the way for which is
prepared by the air, hen when the body has
become sodden, the flesh melts away and swellings

we find τῆσι (A), τοῖσι (45), ἥτις (M). Nelson conjectures ἐν

δὲ τῇσι φύσῃσι ὑγρασίη ἢ, Tis τὴν ὁδὸν K.7.A., but surely τῆς
is impossible.

245
 ΠΕΡῚ ΦΥΣΩΝ

σάρκες, οἰδήματα δὲ ἐς τὰς κνήμας καταβαίνει:

’ >? / \ > \ / ,

καλεῖται δὲ τὸ τοιοῦτον νόσημα Dopo. ᾿ μέγιστον

δὲ σημεῖον ὅτι φῦσαι τοῦ νοσήματός εἰσιν αἴτιαι,
τόδε ἐστίν: ἤδη τινὲς ὀλεθρίως ἔχοντες ἐκλύσθη-
10 σαν" καὶ ἐκενώθησαν τοῦ ὕδατος" παραυτίκα
\ ς Artis \ > Ξ ΄ “ \
μὲν οὖν τὸ ἐξελθὸν ἐκ τῆς κοιλίης ὕδωρ πολὺ
φαίνεται, χρονιζόμενον δὲ ἔλασσον γίνεται. δῆλον
οὗν," ὅτι
6 παραυτίκα μὲν τὸ ὕδωρ ἠέρος πλῆρές
ἐστιν: ὁ δὲ ἀὴρ ὄγκον παρέχει μέγαν" ἀπιόντος
δὲ τοῦ πνεύματος ὑπολείπεται τὸ ὕδωρ αὐτό: διὸ
δὴ φαίνεται μὲν ἔλασσον, ἐστὶν δὲ ἴσον. ἄλλο δὲ
A = , \ A
αὐτῶν τόδε σημεῖον: κενωθείσης yap παντελῶς
τῆς κοιλίης, οὐδ᾽ ἐν τρισὶν ἡμέρῃσιν ὕστερον
a > e

πάλιν πλήρεις γίνονται. τί οὖν ἐστὶ τὸ πληρῶ-

» , xX r /, \ x ef ”
σαν ἀλλ ἢ πνεῦμα; TL yap ἂν οὕτως ἄλλο
ταχέως ἐξεπλήρωσεν; οὐ γὰρ δήπου ποτόν γε
\ ,

τοσοῦτον ἐσῆλθεν ἐς τὸ σῶμα: καὶ μὴν οὐδὲ

σάρκες ὑπάρχουσιν ἔτι αἱ τηξόμεναι:. λείπεται
γὰρ ὀστέα καὶ νεῦρα καὶ ῥινός," ἀφ᾽ ὧν οὐδενὸς
οὐδεμίη δύναιτ᾽ ἂν αὔξησις ὕδατος εἶναι.
XIII. Τοῦ μὲν οὖν τοῦ ὕδρωπος εἴρηται τὸ
αἴτιον: αἱ δὲ ἀποπληξίαι γίνονται διὰ τὰς φύσας"
» his x tis / ΄, \ \ ΄

ὅταν γὰρ αὗται διαδύνουσαιδ ἐμφυσήσωσι τὰς

σάρκας, ἀναίσθητα ταῦτα γίνεται τοῦ σώματος"
ἢν μὲν οὖν ἐν ὅλῳ τῷ σώματι πολλαὶ φῦσαι
1 As A reads καταβαίνη, Nelson conjectures ὑπεκτήκωνται
and κατα 3αίνῃ, and changes δὲ after καλεῖται to δή.
2 A later hand in A has ἤγουν ἠντλήθησαν (an intelligent
gloss), and a note says that there was another reading
ἐταύθησαν, which Littré adopts.
3 For δῆλον οὖν many MSS. have διὰ τί οὖν γίγνεται καὶ
τοῦτο δῆλον.
4 Nelson has πλήρης γίνεται from the γίνεται of Μ.
240
 BREATHS, xu.—-xm.

descend to the legs. A disease of this kind is called

dropsy. The strongest evidence that breaths cause
the disease is the following. Patients already at
death’s door in some cases are pumped! dry of the
water. Now the water appears to come copiously
from the cavity at first, becoming less plentiful after
a time. Now it is plain that at first the water is
full of air, and the air makes it of great bulk. But
as the wind goes away the water is left by itself,
and so it appears to be less, though the quantity is
really equal. These patients furnish another proof,
in that when the cavity has been completely
emptied, not even three days elapse before they are
full again. What then filled them except air?
What else could fill them up so quickly? Not
drink ; for surely so much does not enter the body.
Not flesh either; as there does not remain flesh to
be dissolved. In fact only bones, sinews and _skin
are left, from none of which could come any increase
of water.
XIII. The cause of dropsy then has been set
forth ; apoplexy, too, is caused by breaths. For
when they pass through the flesh and puff it up, the
parts of the body affected lose the power of feeling.
So if copious breaths rush through the whole body,

1 An unique use of κλύζω, which accounts for the variant

ἐκαύθησαν. I translate the aorists throughout as gnomic, and
do not confine their meaning to past instances only.

Ὁ ῥινός A: ives other MSS. Nelson says Erotian also, but

ives occurs in Places in Man (Littré vi. 284). We must not
assume that Krotian read ives here.
ὁ αὗται διαδύνουσαι A: αἱ φῦσαι ψυχραὶ οὖσαι καὶ πολλαὶ
διαδύνωσι καὶ other MSS. (with slight variations).
247
 ΠΕΡῚ ®YLOQN

διατρέχωσιν, bros ὥνθρωπος ἀπόπληκτος γίνεται.

ἢν δὲ ἐν μέρει τινί, τοῦτο τὸ μέρος" καὶ ἢν μὲν
ἀπέλθωσιν αὗται, παύεται ἡ νοῦσος" ἢν δὲ
παραμείνωσι, παραμένει."
XIV. Δοκεῖ δέ μοι καὶ τὴν ἱερὴν καλεομένην
νοῦσον τοῦτο εἶναι τὸ παρεχόμενον' οἷσι δὲ
λόγοις ἐμαυτὸν ἔπεισα, τοῖς αὐτοῖσι τούτοισι καὶ
τοὺς ἀκούοντας πείθειν πειρήσομαι. ἡγεῦμαι δὲ
οὐδὲν ἔμπροσθεν οὐδενὶ εἶναι μᾶλλον τῶν ἐν τῷ
σώματι συμβαλλόμενον ἐς φρόνησιν ἢ τὸ αἷμα; 3
τοῦτο δὲ ὅταν μὲν ἐν τῷ καθεστεῶτι μένῃ, μένει
καὶ ἡ φρόνησις" ἑτεροιουμένου ὃ δὲ τοῦ αἵματος
μεταπίπτει καὶ a φρόνησις. ὅτι δὲ ταῦτα οὕτως
10 ἔχει, πολλὰ τὰ μαρτυρέοντα" πρῶτον μέν, ὅπερ
ἅπασι ἕῴοις κοινόν ἐστιν, ὁ ὕπνος, οὗτος μαρτυρεῖ
τοῖς εἰρημένοισιν᾽ ὅταν γὰρ ἐπέλθῃ τῷ σώματι,"
τὸ αἷμα ψύχεται, φύσει γὰρ ὁ ὕπνος πέφυκεν
ψύχειν" ψυχθέντι δὲ τῷ αἵματι νωθρότεραι
γίνονται αἱ διέξοδοι. δῆλον δέ' ῥέπει τὰ σώματα
καὶ βαρύνεται (πάντα γὰρ τὰ βαρέα πέφυκεν ἐς
βυσσὸν φέρεσθαι), καὶ τὰ ὄμματα συγκλείεται,
καὶ ἡ φρόνησις ἀλλοιοῦται, δόξαι δὲ ἕτεραί τινες
ἐνδιατρίβουσιν, αἱ δὴ ἐνύπνια
ἐ καλέονται. πάλιν
20 ἐν τῇσι μέθησι πλέονος ἐξαίφνης γενομένου τοῦ
1 After παραμένει M and several other MSS. read ὅτι δὲ
ταῦτα οὕτως EXEL, χασμῶνται συνεχῶς.
2 ἡγεῦμαι ovdey ... αἷμα: Nelson. Littré has ἡγεῦμαι δὲ
ἔμπροσθεν μηδὲν εἶναι κιτιλ. Ermerins transposes ἔμπροσθεν
to before ἐμαυτὸν (above). Reinhold has ἔμπρ. μηδενὶ εἶναι
μηδὲν ἀλλὸ τῶν. .-. ἀλλ᾽ ἢ τὸ aiua. The MSS. show a
variety of readings, A having the same as the printed text,
except that for συμβαλλόμενον (Littré’s emendation) it has
(with M) ξυμβαλομένων.
248
 BREATHS, χπι.--χιν.

the whole patient is affected with apoplexy. If the

breaths reach only a part, only that part is affected.
If the breaths go away, the disease comes to an end ;
if they remain, the disease too remains.
XIV. To the same cause I attribute also the
disease called sacred. I will try to persuade my
hearers! by the same arguments as_ persuaded
myself. Now I hold that no constituent of the
body in anyone contributes more to intelligence
than does blood.2 So long as the blood remains
in its normal condition, intelligence too remains
normal; but when the blood alters, the intelligence
also changes. There are many testimonies that
this is the case. In the first place sleep, which is
common to all the animals, witnesses to the truth
of my words. When sleep comes upon the body
the blood is chilled, as it is of the nature of sleep
to cause chill, When the blood is chilled its
passages become more sluggish. This is evident;
the body grows heavy and sinks (all heavy things
naturally fall downwards) ; the eyes close; the in-
telligence alters, and certain other fancies linger,
which are called dreams. Again, in cases of
drunkenness, when the blood has increased in

1 This word (ἀκούοντας) seems to imply that περὶ φυσῶν was

originally a lecture or ἐπίδειξις.
21 have followed A and Nelson only because I have
nothing better to propose. Although the general meaning is
clear, the text is intolerably harsh, both in grammar and
in order. If I may hazard a conjecture, the manuscript
tradition represents a conflation of simpler readings, one of
which worked with ἔμπροσθεν and the other with μᾶλλον.

3 ἑτεροιουμένου A: ἐξαλλάσσοντος M.
4 After σώματι many MSS. have ὁ ὕπνος τύτε.
249
 ΠΈΡΙ ΦΥΣΩ͂Ν

αἵματος μεταπίπτουσιν αἱ ψυχαὶ καὶ τὰ ἐν

τῆσι ψυχῆσι φρονήματα, καὶ γίνονται τῶν μὲν
παρεόντων κακῶν ἐπιλήσμονες, τῶν δὲ μελλόντων
ἀγαθῶν εὐέλπιδες. ἔχοιμι δ᾽ ἂν πολλὰ τοιαῦτα
εἰπεῖν, ἐν οἷσιν αἱ τοῦ αἵματος ἐξαλλαγαὶ τὴν
φρόνησιν ἐξαλλάσσουσιν. ἢν μὲν οὖν παντελῶς
ἅπαν ἀναταραχθῇ τὸ αἷμα, παντελῶς ἡ φρόνησις
ἐξαπόλλυται: τὰ γὰρ μαθήματα καὶ τὰ ἀναγνω-
ρίσματα ἐθίσματά ἐστιν" ὅταν οὖν ἐκ τοῦ
80 εἰωθότος ἔθεος μεταστέωμεν, ἀπόλλυται ἡμῖν ἡ
φρόνησις. φημὶ δὲ τὴν ἱερὴν νοῦσον ὧδε γίνεσθαι"
ὅταν πνεῦμα πολὺ κατὰ πᾶν τὸ σῶμα παντὶ τῷ
αἵματι μιχθῆ, πολλὰ ἐμφράγματα γίνεται
πολλαχῆ κατὰ τὰς φλέβας" ἐπειδὰν οὖν ἐς τὰς
παχείας καὶ πολυαίμους φλέβας πολὺς ἀὴρ
βρίσῃ, βρίσας δὲ μείνῃ, κωλύεται τὸ αἷμα
διεξιέναι" τῇ μὲν οὖν ἐνέστηκε, τῇ δὲ νωθρῶς
διεξέρχεται, τῇ δὲ θᾶσσον" “ἀνομοίης δὲ τῆς
πορείης τῷ αἵματι διὰ τοῦ σώματος γενομένης,
40 παντοῖαι αἱ ἀνομοιότητες" πᾶν γὰρ τὸ σῶμα
πανταχόθεν ἕλκεται καὶ τετίνακται τὰ μέρεα
τοῦ σώματος ὑπηρετέοντα τῷ ταράχῳ καὶ θορύβῳ
τοῦ αἵματος, διαστροφαί τε παντοῖαι παντοίως
γίνονται" κατὰ δὲ τοῦτον τὸν καιρὸν ἀναίσθητοι
πάντων εἰσίν, κωφοί τε τῶν λεγομένων τυφλοί
τε τῶν γινομένων, ἀνάλγητοί τε πρὸς τοὺς πόνους"
οὕτως ὁ ἀὴρ ταραχθεὶς ᾿ἀνετάραξε τὸ αἷμα καὶ
ἐμίηνεν. ap pol |δὲ διὰ TOD στόματος ἀνατρέχουσιν
εἰκότως" διὰ “γὰρ τῶν φλεβῶν διαδύνων ὁ ἀήρ,
δυ ἀνέρχεται μὲν αὐτύς, ἀνάγει δὲ μεθ' ἑωυτοῦ τὸ
λεπτότατον τοῦ αἵματος᾽ τὸ δὲ ὑγρὸν τῷ ἠέρι
μιγνύμενον λευκαίνεται" διὰ λεπτῶν γὰρ ὑμένων
250
 BREATHS, χιν.

quantity, the soul and the thoughts in the soul

change; the ills of the present are forgotten, but
there is confidence that the future will be happy.
1 could mention many other examples of an
alteration in the blood producing an alteration of
the intelligence. So if all the blood experience a
thorough disturbance, the intelligence is thoroughly
destroyed. For learnings and recognitions are
matters of habit. So whenever we depart from our
wonted habit our intelligence perishes. I hold that
the sacred disease is caused in the following way.
When much wind has combined throughout the body
with all the blood, many barriers arise in many
places in the veins. Whenever therefore much air
weighs, and continues to weigh, upon the thick,
blood-filled veins, the blood is prevented from
passing on. So in one place it stops, in another
it passes sluggishly, in another more quickly. The
progress of the blood through the body proving
irregular, all kinds of irregularities occur. The
whole body is torn in all directions; the parts of the
body are shaken in obedience to the troubling and
disturbance of the blood; distortions of every kind
occur in every manner. At this time the patients
are unconscious of everything—deaf to what is
spoken, blind to what is happening, and insensible
to pain. So greatly does a disturbance of the air
disturb and pollute the blood. Foam naturally rises
through the mouth. For the air, passing through
the veins, itself rises and brings up with it the
thinnest part of the blood. The moisture, mixing
with the air, becomes white, for the air being pure is

251
 ΠΕΡῚ ΦΥΣΩ͂Ν

καθαρὸς ἐὼν ὁ ἀὴρ διαφαίνεται; διὸ δὴ λευκοὶ

φαίνονται παντελῶς οἱ ἀφροί. πότε οὖν παύσον-
ται τῆς νούσου καὶ τοῦ παρεόντος χειμῶνος οἱ
ὑπὸ τούτου τοῦ νοσήματος ἁλισκόμενοι ; ὁπόταν
γυμνασθὲν ὑπὸ τῶν πόνων τὸ σῶμα θερμήνῃ τὸ
αἷμα" τὸ δὲ διαθερμανθὲν ἐθέρμηνε τὰς φύσας,
αὗται δὲ διαθερμανθεῖσαι διαφέρονται καὶ
60 διαλύουσι τὴν σύστασιν τοῦ αἵματος, αἱ μὲν
συνεξελθοῦσαι μετὰ τοῦ πνεύματος, αἱ δὲ μετὰ
τοῦ φλέγματος" ᾿ἀποξέσαντος δὲ τοῦ ἀφροῦ καὶ
καταστάντος τοῦ αἵματος καὶ γαλήνης ἐν τῷ
64 σώματι γενομένης πέπαυται τὸ νόσημα.
XV. Φαίνονται τοίνυν αἱ φῦσαι διὰ πάντων
τῶν νοσημάτων μάλιστα πολυπραγμονέουσαι"
τὰ δ᾽ ἄλλα πάντα συναίτια καὶ μεταίτια᾽ τοῦτο
δὴ τὸ αἴτιον τῶν νούσων ἐπιδέδεικταί μοι.
ὑπεσχόμην δὲ τῶν νούσων τὸ αἴτιον φράσειν,
ἐπέδειξα δὲ τὸ πνεῦμα καὶ ἐν τοῖς ὅλοις * πρήγμασι
δυναστεῦον καὶ ἐν τοῖσι σώμασι τῶν ζῴων'
ἤγαγον δὲ τὸν λόγον ἐπὶ τὰ γνώριμα τῶν
ἀρρωστημάτων, ἐν οἷς ἀληθὴς ἡ ὑπόθεσις ἐφάνη"
10 εἰ γὰρ περὶ πάντων τῶν ᾿ἀρρωστημάτων λέγοιμι,
μακρότερος μὲν ὁ λόγος ἂν γένοιτο, ἀτρεκέστερος
12 δὲ οὐδαμῶς, οὐδὲ πιστότερος.
1 After ἁλισκόμενοι M adds ἐγὼ φράσω.
2 ὅλοις A: ἄλλοισι M. Cf. p, 231.

252
 BREATHS, χιν.--χν.

seen through thin membranes. For this reason the

foam appears completely white. When then will
the victims of this disease rid themselves of their
disorder and the storm that attends it? When the
body exercised by its exertions has warmed the
blood, and the blood thoroughly warmed has
warmed the breaths, and these thoroughly warmed
are dispersed, breaking up the congestion of the
blood, some going out along with the respiration,
others with the phlegm. The disease finally ends
when the foam has frothed itself away, the blood
has re-established itself, and calm has arisen in the
body.
XV. So breaths are seen to be the most active
agents during all diseases; all other things are but
secondary and subordinate causes. This then as
the cause of diseases I have now expounded. 1
promised to declare the cause of diseases, and I
have set forth how wind is lord, not only in things
as wholes, but also in the bodies of animals. I
have led my discourse on to familiar maladies in
which the hypothesis has shown itself correct. If
indeed I were to speak of all maladies, my dis-
course, while being longer, would not be in the
least more true or more convincing.

253
VOL. I L
as τος sotalol
lin cad gad > .
ἥλω | ΟΤΈΧΔΝ
> oO 23° ͵ (ainsi 151, oe 481}
Ioo
Re

ent aady! "ἢ St ebrisiiz uaddΤΩΙ

i
7
i besTee | Bw “δεῖ!| ἃ,
aol ie ΤῈΣ“oF
anit boxiiay γι ἡ δοίοῦι, "dD
σι ὟΝ ΠΕ Οὐ 3: ὁ,
6 lat Beit
‘sy $s 7 Ι
ὦ ΣΙ Yo ον it δ᾽ aay air Ὁpiri
JA - fee ee ὲ τὰ ἀν » ἢ > weds
ΟΠ ΝΙΡΟΙ SN Tht TROLS ὙΠῸ
* om. ; Ἢ .
ἘΠ᾽: ΓΙΣΙ 3289 ᾽ a red >}Μὲ Ὁ}
4 » “a “4 > rr
ΤΥ Μ i¢ ἢ per, tye. ti! :
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᾿ , a λέ-.- ᾿ ᾿
τε ΣΤῚΣ t {εὖτ}. SPP eey od :

svi J id Sty OF) F993, 9

} ἢ " Σ ἁ t ἔ be =
ῦ ) ἘΝ αὐ, Us ot ERDAS
‘ Ai ": PF
ns
1.29.1: ail ΨΥ! " } P Ϊ : f,
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: wow > Wot ΣΙ ΕῚ Sc
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[ὁ ΤῸ Ε ΕἹ » ΞΔ of ν
7 ᾿ A a . ἢ
τε Ὶ ΤΟΥΣ Ot ΠῚ
᾿ Ια ᾿ ᾿
alncuinen Yo esthed sit ai
Ti τοι Ὧι ὙΕΙ͂ O73. 1). Sel

Ὦ Harton 198] ΠΡ ΠΣ:

=o) uu - aS Εν Oo “Sea
: ’ .
Jile S55 ΓΟ ΠΟΥ͂Ν IDO tis

υῖ UE imo τὺ
>
LAW
 INTRODUCTION
THe quaint little piece called Law has been
strangely neglected by scholars. Yet it presents
many fascinating problems, and its style is simple
and graceful.
To date it is difficult. Known to Erotian, it is
mentioned by no other ancient authority. The
internal evidence is very slight, but such as it is
it points to Stoic influence. The piece is too short
for the historian to base any argument upon general
style or subject matter, but the third chapter is so
similar to a well-known passage in Diogenes Laertius
that it is difficult to believe that they did not both
originate in the same school. For the Stoics, of all
ancient sects, were the most fond of analogy and
imagery,! deriving this fondness from the eastern
universities in which their earliest teachers were
educated,
The passage in Diogenes Laertius is VII. 40:
εἰκάζουσι δὲ Low τὴν φιλοσοφίαν, ὀστοῖς μὲν Kal νεύροις
τὸ λογικὸν προσομοιοῦντες" τοῖς δὲ σαρκωδεστέροις τὸ
ἠθικόν: τῇ δὲ ψυχῇ τὸ φυσικόν. ἢ πάλιν wo τὰ μὲν γὰρ
1 See 4. 4. Sextus Empiricus II. 7: Ζήνων ὁ Κιτιεὺς ἐρωτηθεὶς
ὅτῳ διαφέρει διαλεκτικὴ ῥητορικῆς, συστρέψας" τὴν χεῖρα καὶ πάλιν
ἐξαπλώσας ἔφη τούτῳ κιτ.λ. and Cicero Academica II. 145:
(Zeno) cum extensis digitis adversam manum ostenderat,
“visum,”’ inquiebat ‘‘huiusmodi est’ etc. Compare the
‘*parabolic” teaching of the New Testament. Possibly the
characteristic was more prominent in Zeno than in other
Stoics.
257
 INTRODUCTION

ἐκτὸς εἶναι τὸ λογικόν" τὰ δὲ μετὰ ταῦτα τὸ ἠθικόν" τὰ

δ᾽ ἐσωτάτω τὸ φυσικόν" ἢ ἀγρῷ παμφόρῳ᾽ τὸν μὲν περιβε-
βλημένον φραγμὸν τὸ λογικόν" τὸν δὲ καρπὸν τὸ ἠθικόν᾽
τὴν δὲ γῆν ἢ τὰ δένδρα τὸ φυσικόν.
Chapter III of Law reads: ὁκοίη γὰρ τῶν ἐν γῇ φυο-
μένων θεωρίη, τοιήδε καὶ τῆς ἰητρικῆς ἡ μάθησις. ἡ μὲν
γὰρ φύσις ἡμέων ὁκοῖον ἡ χώρη: τὰ δὲ δόγματα τῶν διδα-
σκόντων ὁκοῖον τὰ σπέρματα᾽ ἡ δὲ παιδομαθίη, τὸ καθ᾽
ὥρην αὐτὰ πεσεῖν ἐς τὴν ἄρουραν: ὃ δὲ τύπος ἐν ᾧ ἡ
μάθησις, ὁκοῖον ἡ ἐκ τοῦ περιέχοντος ἠέρος τροφὴ γιγνο-
μένη τοῖσι φυομένοισι: ἡ δὲ φιλοπονίη, ἐργασίη.
The resemblance may not appear striking, but the
similarity of expression makes it probable ‘that Law
was written by somebody who was under Stoic
influence, particularly as there is no positive evidence
against the supposition.
It is called “ Law” because it gives the essential
factors in the education of a good physician.
The last two sentences seem to imply that some
physicians were initiated into a craft or guild, but
the metaphorical style of the rest of the piece
forbids any confident conclusion to be drawn. If,
however, we take into account the evidence from
Precepts and Decorum, which I discuss in the intro-
duction to the latter, it seems very probable that
some physicians at least joined together in secret,
societies, with a ritual and a liturgy.
From Chapter IV (ἀνὰ ras πόλιας φοιτεῦντας) we
see that physicians still wandered like Sophists from
city to city.
The most important piece of information in the
piece is the assertion, made at the beginning of
Chapter I, that there were no penalties to keep
erring physicians in order, and that in consequence
258
 INTRODUCTION

the profession was in bad repute. So we see that

even thus early some men realized the necessity of
discipline for practitioners.!
We cannot decide whether or not Law is a frag-
ment. It is, however, tempting to think that it
forms a short address delivered by the head of some
medical school to pupils about to begin their pro-
fessional studies, pointing out to them the necessary
conditions of real success.

MSS. anv EpirT1ons

Law is found in V and M, as well as in several
Paris MSS. I have on the whole preferred M to V.
The readings I have given show how closely allied
V is to the C of Littré.
Littré mentions some twelve editions, the chief of
which are those of Coray in his second edition of
Airs Waters Places (Paris, 1816) and Daremberg
(Hippocrate, Paris, 1843).
Since Littré’s edition there have appeared the
editions of Ermerins and Reinhold.
I have myself collated both V and M, as well
as Vaticanus Graecus 277.2. Neither Oath nor Law
appears in Holkhamensis 282, so that it is impossible
to compare it and V as far as these two pieces are
concerned.
When preparing the text of Oath for Volume I
was obliged to rely on the critical notes of Ermerins
and Littré. It seems convenient to give here such
notes on the text of the Oath as I should have
written if I had seen the manuscripts earlier.
1T have treated this question fully in my lecture Greek
Medical Ktiquette. 2 XJVth century.
259
 INTRODUCTION

My references are to Volume I, pages 298 and

300.
For ὄμνυμι in 1. 1 M and V have ὀμνύω; Vat.
Gr. 277 has ὄμνυμι.
In |. 2 V has ἅπαντας, and punctuates after
iatopas; Wat. Gr. 277 has μάρτυς over ἵστορας and
συμφωνίαν over ξυγγραφὴν in 1. 5.
V has χρέους where M and Vat. Gr. 277 have
χρεῶν.
Then occur some most important variants. Though
the writing in Vat. Gr. 277 is rather smudged, it
seems to have for ἡγήσεσθαι, κοινώσεσθαι and ποιήσε-
σθαι the aorists ἡγήσασθαι, κοινώσασθαι and ποιήσασθαι.
Both M and V clearly have the aorists. When
preparing the text I yielded to the authority of
certain scholars, and changed the text of Littré to
the future, thus securing a uniformity of tense
throughout Oath. I did not realize at the time how
strong the evidence is for the aorist, which I now
feel should be adopted. Lower down (I. 13) M and
Vat. Gr. 277 have ποιήσασθαι, but V omits all the
intervening words from one μετάδοσιν ποιήσασθαι to
the other; the eye of the scribe evidently passed
from the first occurrence of the phrase to the second.
In 11. 20, 21 Vat. Gr. 277 places πεσσὸν after δώσω,
but M and V place it before φθόριον. In 1. 22 M
and V omit both τὸν and τήν, but they appear in
Vat. Gr. 277. From this point there seem to be no
important variants, but M and V (not Vat. Gr. 277)
read ἀνδρείων for ἀνδρῴων, and V (but not M or
Vat. Gr. 277) places εἶναι after τοιαῦτα. Vat. Gr. 277
has many notes, both marginal and interlinear, some
of which are almost, or quite, illegible. 1 have
noted the glosses μάρτυς and συμφωνίαν. The word
260
 INTRODUCTION

παραγγελίης also presented difficulty, as it is glossed

by a word which seems to be παράκλησις. There is
along marginal note on yevéryow which Littré also
quotes from the margin of E (Paris. 2255).
The conclusions I have reached are that the
vulgate text of Oath is approximately correct; that
Littré’s C (2146) is akin to V, and that E is closely
related to Vat. Gr. 277.

261
 ΝΟΜΟΣ
iy ᾿Ιητρικὴ τεχνέων μὲν πασέων ἐστὶν ᾿ cmnpite
νεστάτη" διὰ δὲ ἀμαθίην τῶν τε χρεωμένων αὐτῇ."
καὶ τῶν εἰκῆ τοὺς τοιούσδε κρινόντων, πολύ τι
πασέων ἤδη τῶν τεχνέων ἀπολείπεται. ἡ δὲ
τῶνδε ἁμαρτὰς μάλιστά μοι δοκεῖ ἔχειν αἰτίην
τοιήνδε" πρόστιμον γὰρ ἰητρικῆς μούνης ἐν τῇσι
πόλεσιν οὐδὲν ὥρισται, πλὴν ἀδοξίης" αὕτη δὲ
οὐ τιτρώσκει τοὺς ἐξ αὐτῆς συγκειμένους. ὁμοιό-
τατοι γάρ εἰσιν ὃ οἱ τοιοίδε τοῖσι παρεισαγο-
10 μένοισι προσώποισιν ἐν τῇσι τραγῳδίῃσιν" ὡς
γὰρ“ ἐκεῖνοι σχῆμα μὲν ὃ καὶ στολὴν καὶ πρόσ-
ὡπον ὑποκριτοῦ ἔχουσιν, οὐκ εἰσὶν δὲὑὑποκριταί,
οὕτω καὶ οἱ ἰητροί, φήμῃ μὲν πολλοί, ἔργῳ δὲ
la πάγχυ βαιοί.
Il. Χρὴ γάρ, ὅστις μέλλει ἐἑητρικῆς σύνεσιν
ἀτρεκέως ἁρμόζεσθαι, τῶνδέ μιν ἐπήβολον ὃ yevé-
σθαι: φύσιος: διδασκαλίης" τόπου Ἴ εὐφυέος"
παιδομαθίης: φιλοπονίης: χρόνου. πρῶτον μὲν
οὖν πάντων δεῖ φύσιος" φύσιος 3γὰρ ἀντιπρησ-
σούσης κενεὰ πάντα" 19 φύσιος δὲ ἐς τὸ ἄριστον
ὁδηγεούσης, διδασκαλίη τέχνης γίνεται" ἣν μετὰ
φρονήσιος δεῖ περιποιήσασθαι, παιδομαθέα γενό-
μενον ἐν τόπῳ ὁκοῖος εὐφυὴς πρὸς μάθησιν ἔσται"
10 ἔτε δὲ φιλοπονίην προσενέγκασθαι ἐς χρόνον
' πασῶν ἐστὶν omitted by V. 2 V omits τε and αὐτῇ.
3 V places εἰσιν after τραγῳδίῃσιν.
4 V has καὶ γάρ. > V omits μέν.
262
 LAW
I. Mepicine is the most distinguished of all the
arts, but through the ignorance of ‘those who practise
it, and of those who casually judge such practitioners,
it is now of all the arts by far the least esteemed.
The chief reason for this error seems to me to be
this: medicine is the only art which our states have
made subject to no penalty save that of dishonour,
and dishonour does not wound those who are com-
pacted of it. Such men in fact are very like the
supernumeraries in tragedies. Just as these have
the appearance, dress and mask of an actor without
being actors, so too with physicians; many are
physicians by repute, very few are such in reality.
II. He who is going truly to acquire an under-
standing of medicine must enjoy natural ability,
teaching, a suitable place, instruction from childhood,
diligence, and time. Now first of all natural ability
is necessary, for if nature be in opposition everything
isin vain. But when nature points the way to what
is best, then comes the teaching of the art. This
must be acquired intelligently by one who from a
child has been instructed in a place naturally suit-
able for learning. Moreover he must apply diligence
6 V has μὴν and ἐπήβολος ; so apparently Vat. Gr. 277.
7 For τόπου M has τρόπου. So too below.
8 The order in V is φύσιος" παιδομαθίης: diSackadlns: τόπου
εὐφυέος: φιλοπονίης: χρόνου. ® V has ταύτης for φύσιος.
10 V has πάντα Keved.

263
 ΝΟΜΟΣ

πολύν, ὅκως ἡ μάθησις ἐμφυσιωθεῖσα ἕεξιῶς τε

12 καὶ εὐαλδέως τοὺς καρποὺς ἐξενέγκηται.
ΤΠ Ὁκοίη γὰρ τῶν ἐν γῇ φυομένων θεωρίη,
τοιήδε καὶ τῆς ἰητρικῆς ἡ μάθησις. ἡ μὲν γὰρ
φύσις ἡμέων ὁκοῖον ἡ χώρη" τὰ δὲ όγματα τών
διδασκόντων ὁκοῖον τὰ σπέρματα" ἡ δὲ παιδο-
μαθίη, τὸ καθ᾽ ὥρην αὐτὰ πεσεῖν ἐς τὴν ἄρουραν"
ὁ δὲ τόπος ἐν ᾧ ἡ μάθησις, ὁκοῖον ἡ ἐκ τοῦ
pair’ bap ἠέρος τροφὴ γιγνομένη τοῖσι φυομέ-
voici? ἡ δὲ φιλοπονίη, ἐργασίη: ὁ δὲ χρόνος
9 ταῦτα ἐνισχύει πάντα, ἢ ὡς τραφῆναι πελέως."
i: Tatra ὧν χρὴ T ἐς τὴν ἰητρικὴν τέχνην
ἐσενεγκαμένους, καὶ ἀτρεκέως αὐτῆς γνῶσιν λα-
βόντας, οὕτως ἀνὰ τὰς “πόλιας φοιτεῦντας, μὴ
λόγῳ μοῦνον, ἀλλὰ καὶ ἔργῳ ἰητροὺς “Ψομίξεσθαι.
ἡ δὲ ἀπειρίη,
a κακὸς θησαυρὸς καὶ κακὸν κειμήλιον
τοῖσιν ἔχουσιν αὐτήν, καὶ ὄναρ καὶ ὕπαρ, εὐθυ-
μίης τε καὶ εὐφροσύνης ἄμοιρος, δειλέης τε καὶ
θρασύτητος τιθήνη. δειλίη μὲν γὰρ ἀδυναμίην
σημαίνει: θρασύτης δὲ ἀτεχνίην. δύο γάρ,
10 ἐπιστήμη τε καὶ δόξα, ὧν τὸ μὲν ἐπίστασθαι
ll ποιεῖ, τὸ δὲ ἀγνοεῖν."
V. Τὰ δὲ ἱερὰ ἐόντα πρήγματα ἱεροῖσιν ἀνθρώ-
ποισι δείκνυται: βεβήλοισι δὲ οὐ θέμις, πρὶν
8 ἢ τελεσθῶσιν ὀργίοισιν ἐπιστήμης.
1 T reprint Littré, but with no confidence, as both ὡς and
ὧν are strange and the reading of M (καὶ τραφῆναι τελέως
ταῦτα * ὧν xo7n) indicates a deep-seated corruption. WV has
kal τραφῆναι τελείως- ταῦτα ὧν χρεών ἐστιν. This seems to
suggest as the correct reading ταῦτα χρεών ἐστιν or perhaps
χρὴ οὖν ταῦτα.

2 After ἀγνοεῖν most MSS (including M) have ἡ μὲν οὖν

ἐπιστήμη ποιέει τὸ ἐπίστασθαι, ἡ δόξα τὸ ἀγνοεῖν V has δύο
264
 LAW, 11.-v.

for a long period, in order that learning, becoming

second nature, may reap a fine and abundant
harvest.
III. The learning of medicine may be likened to
the growth of plants. Our natural ability is the
soil. The views of our teachers are as it were the
seeds. Learning from childhood is analogous to the
seeds’ falling betimes upon the prepared ground,
The place of instruction is as it were the nutriment
that comes from the surrounding air to the things
sown, Diligence is the working of the soil. Time
strengthens all these things, so that their nurture is
perfected.
IV. These are the conditions that we must allow
the art of medicine, and we must acquire of it a real
knowledge before we travel from city to city and
win the reputation of being physicians not only in
word but also in deed. Inexperience on the other
hand is a cursed treasure and store for those that
have it, whether asleep or awake;1 it is a stranger
to confidence and joy, and a nurse of cowardice and
of rashness. Cowardice indicates powerlessness;
rashness indicates want of art. There are in fact
two things, science and opinion; the former begets
knowledge, the latter ignorance.
V. Things however that are holy are revealed only
to men who are holy. The profane may not learn
them until they have been initiated into the mysteries
of science.

1 A proverbial expression meaning ‘‘ always.”

γάρ, ὧν τὸ μὲν([) ἐπίστασθαι ποιέει, τὸ δὲ μὴ ἐπίστασθαι, ἣ δὲ\

δόξα Td ἀγνοεῖν.
265
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DECORUM
 ~

. MUAODAG Ὁ
 INTRODUCTION
Tuis tract, so far as I can trace, is mentioned by
no ancient author.
Strange ideas are current as to its date. The
writer in Pauly-Wissowa (s.v. “ Hippocrates 16”’)
says briefly “Zeit 350 v. Chr.” It has even been
connected with Ancient Medicine.
An examination of its style and language shows
that this date is much too early. The broken
grammar, strange expressions, and queer turns are
too numerous to be explained by the corruptness of
the manuscript tradition. They indicate a late date,
and probably an imperfect knowledge of Greek. 1
would in particular call attention to the following
unusual expressions, rare compounds and ἅπαξ
λεγόμενα.
τὰς μηδὲν ἐς χρέος πιπτούσας διαλέξιας.
ἱδρῶτας τίθενται βλέποντες.
νομοθεσίην τίθενται ἀναίρεσιν.
ἀγορὴν ἐργαζόμενοι.
πικροὶ πρὸς τὰς συναντήσιας.

εὔκρητοι ** good-tempered.”
ἀνάστασις ** disturbance.”
ἀποσίγησις * silence.”
ἐνθυμηματικός “skilled in argument.”
λημματικός “ quick to seize.”
ἀποτερματίζεσθαι “ to turn towards,”
ἀπαρηγόρητος * inexorable.”
 INTRODUCTION

ἀπάντησις “ pugnacity.”
ἀπεμπόλησις “sale.
ἐγκατάντλησις “‘ washing.”
παρέξοδος “traveller's case.”
παλαίωσις “a growing old.”
προδιαστέλλεσθαι “to give a positive opinion
beforehand.”
καταστολὴ “moderation.”
ἀνακυρίωσις ‘authoritative affirmation.”
ἀταρακτοποιησίη “acting with perfect com-
posure.
ἀδιάπτωτος “infallible.”
ἀβλεπτέω “not to see.”
ὑπόδεξις “solicitous attention” (as to ἃ
guest).
This list by no means exhausts the peculiar words.
I would also lay stress upon the late words εἴδησις,
εἰδῆσαι, and the constant use of the preposition πρός
im a variety of relations.!
The general tortuousness of the style is a further
indication of late date. The subject matter, again,
of the first four chapters is similar to the common-
place moralizing which was the result of Stoicism
when it became a rule of life. There is indeed
nothing in the tract peculiar to Stoic philosophy,
except perhaps the word ἡγημονικός in Chapter IV.
But the picture of the true philosopher in Chapter
III will, I think, be considered by most readers to
1 The queerness of the diction of Decorum (there is
scarcely a sentence which can fairly be called normal) con-
vinces me that we are dealing with an address purposely
written in a quaint and obscure manner. It is the language
of a secret society, and some parts are completely un-
intelligible. See pp. 272-276.
270
 INTRODUCTION

be an effort to bring the Stoic “ wise man” down to

earth as a grave, self-controlled, orderly man of the
world. The insistence upon the importance of
“nature” (φύσις) is not only not inconsistent with
Stoicism, but suggestive of it.
It would be rash to dogmatize about either the
date or the authorship of Decorum. But perhaps
the facts would be accounted for if we suppose that
a teacher of medical students, of a later date than
300 B.c., happened to be attracted by Stoic morality,
which exerted a wider influence upon the general
public than any of the other schools of philosophy,
and so displayed forms attenuated to various degrees,
“watered down,’ so to speak, to suit the needs of
different types of character. He prepared in writing
a lecture on how a physician should conduct himself,
in particular how he should be a devotee of true
“philosophy.” 1 In other words, he gave instruction
in etiquette and bed-side manners. Never intended
for publication, but for an aid to memory in deliver-
ing the lecture, Decorum shows all the roughness
and irregularities that might be expected in the
circumstances.? In particular, the first two chapters
read as though some unintelligent scribe had tried
to make a continuous narrative of rough jottings and
alternative expressions.
Whatever its origin, Decorum is invaluable to the
1 The use of σοφία in the sense of ethics, or rather moral
conduct, and the description of the φιλόσοφος as the artist in
living, are typical of later Greek thought.
21 would insist that we must not treat the text of
Decorum as though it were literature. It is corrupt, but if
we could restore the exact words of the writer they would
still be in great part a series of ungrammatical notes to
remind the lecturer of the heads of his discourse.
271
 INTRODUCTION

historian of medicine. We are told many things

which enable us to picture the Greek physician on
his rounds, and one chapter gives us the clue to
what otherwise would be a mystery, the way in
which the Greeks got over the difficulty of nursing
serious cases of illness.
How the work came to be included in the
Hippocratic collection is not known. Though not
in V it is in the V index, and so it must have been
in the library of books of which the common ancestor
of M and V was composed.
1 had written this introduction, and had spent
nearly a week in attempting to translate Chapter IV,
when the conclusion forced itself upon me that none
of my explanations—not even the sum total of them
—accounted for the phenomena before me. Let it
be granted that M, our most reliable manuscript,
shows deep-seated corruption ; that the writer wrote
a debased Greek ; that he was a lecturer who jotted
down heads of discourse, and fragments of sentences
that he wished particularly to remember, without
paying attention to grammar, and without marking
the connection between one phrase and another—
even though all this is taken for granted the
peculiarity of Decorum is not fully explained. There
is something unnatural and fantastic about certain
parts of it; one might say that the obscurity was
apparently intentional.
While these thoughts were occurring to me I re-
membered that a similar peculiarity is to be observed
in certain parts of Precepts, and then it suddenly
flashed across my mind that probably the obscurity
was intentional, and that there were certain formulae
and scraps of knowledge which the lecturer conveyed
272
 INTRODUCTION

orally, not wishing that his written notes should

convey much information to the uninitiated. What
if the address was delivered at a meeting of a secret
society of physicians, and purposely was intelligible
only to those familiar with the formulae and ritual
of the societyὃ
We must never forget that secret societies were
perfectly familiar to the Greeks from at least the
days of Py thagoras. As the vigour of the City-State
decayed in the fourth and third centuries B.c., Greek
corporate feeling found expression more and more
in smaller bodies—in clubs, in friendly societies,
and in fraternities generally. That these would
have some “secrets” is highly probable if not
certain, the great “mysteries” of Eleusis among
others setting an example which would very readily
be followed.
Physicians too would have a fraternity of their
own, probably several fraternities. We must not
say that no doctor could practise unless he belonged
to such a society, but we may be certain that out-
siders would not be looked upon with favour by
their fellow-physicians.
Now it is clear that the “secrets” of this society
(or societies, if there were several) could not possibly
be the ordinary medical knowledge of the age. A
moment’s thought will show that any attempt to
conceal this knowledge would have been futile.
The secrets would rather be mystic formulae and
maxims of little or no practical value. It is at least
curious that Chapter IV of Decorum does not become
unintelligible until, after a statement of the pre-
dominant influence of nature (φύσις), the task of
wisdom (σοφία) is mentioned. At once the language
273
 INTRODUCTION

becomes dark. Apparently there is also a gap, for

the next sentence refers to two λόγοι which have
never been mentioned before, at least upon any
natural interpretation of the text, and also to two
“acts taken together” (πρήγμασι συναμφοτέροισι),
these also being mentioned here for the first time.
The chapter goes on to speak ofa “road traversed
by those others,” and of rogues “stript bare and
then clothing themselves in all manner of badness
and disgrace.” Shortly after this the chapter becomes
comparatively intelligible.
I put it forward as a mere suggestion that the two
λόγοι and the two πρήγματα refer to the “ secrets,”
and that at this point in the lecture the λόγοι were
spoken and the πρήγματα done. Those clothed in
badness and disgrace may be the uninitiated.
If at meetings of medical associations lectures
were given to the initiated, we should surely expect
them to be on the subjects dealt with in Precepts
and Decorum—professional behaviour, etiquette and
so forth. And where, if not in addresses of this
type, should we expect to find veiled allusions to the
secret formulae and ritual of the society?+ I believe
that Decorum and (possibly) Precepts are running
commentaries on ritualistic observances, and pre-
suppose much knowledge in the hearer. They are
φωνάεντα συνετοῖσιν.
A reader may object that all my remarks are pure
conjecture. I would point out, however, that this
is not so. There is strong evidence that medical
1 We should also expect in such addresses peculiar words
and phrases. A glance at Decorwm will show that they are
common enough. The language in many places is positively
grotesque.

274
 INTRODUCTION

secret societies existed, although I confess that I did

not appreciate it fully until I saw that it threw light
upon the fourth chapter of Decorum, which is per-
haps the darkest spot in Greek literature. The last
sentence of Law runs thus :—
τὰ δὲ ἱερὰ ἐόντα πρήγματα ἱεροῖσιν ἀνθρώποισι
δείκνυται, βεβήλοισι δὲ οὐ θέμις πρὶν ἢ τελεσθῶ-
σιν ὀργίοισιν ἐπιστήμης:
“Holy things are shown to holy men; to the
profane it is not lawful to show them until
these have been initiated into the rites of
knowledge.”
Is it very unnatural to take this language as literal
and not metaphorical ?
Secondly, in Precepts V., a genuine physician is
called ἠδελφισμένος. W hat can this strange phrase
mean except “one made a brother,” “ initiated into
the brotherhood ”’ ?
My third passage is taken from Oath. The taker
of this oath says that only to his own sons, to those
of his teacher, and to those pupils who have sworn
allegiance νόμῳ ἰητρικῷ, will he impart :—
παραγγελίης τε καὶ ἀκροήσιος Kal τῆς λοιπῆς ἁπάσης
μαθήσιος.
“« Precept, oral instruction and all the other teaching.”
Note that allusion is made to a νόμος ἰητρικός, and
that it is at the end of our Nopos that the reference
to initiation occurs. Moreover, Precepts is the title of
u The best manuscript of Precepts, M, reads iin this passage :
τίς yap ὦ πρὸς dds ἠδελφισμένως ἰητρεύοι πίστει ἢ ἀτεραμνίηι
(sic). But the correcting hand has written o over the w of
ἠδελφισμένως ; SO itis clear that ἰητρὸς has fallen out before
ἰητρεύοι.

275
 INTRODUCTION

one of the puzzlingly obscure Hippocratic treatises.

Lastly, “Precept, oral instruction and all other
teaching,” is a curiously verbose expression, and may
very well allude, among other things, to mystic
λόγοι imparted to initiated members of a physicians’
guild.
I trust that the reader will pardon the personal
tone of this discussion. I feel that he will be the
better able to appreciate and criticize my suggestion
if he is told how I came to make it. I would also
remark that I leave my notes on Chapters I-V
practically as they were before I thought of
references to mysterious “ secrets.”

MSS. anv EpITIoNns

Decorum is found in seven Paris manuscripts and
in M.!_ Foes and Mack note a few readings from
manuscripts now lost. Unfortunately there is no
manuscript of a superior class which enables us to
check M when that manuscript is obviously corrupt.
If parts of Decorum were originally rough jottings,
it is not surprising that our manuscript tradition is
full of errors. It is hopeless to attempt to restore
the original text; indeed for a long time I thought
the only course to follow was to print M exactly as
it is written. Finally I decided to take Littré as a
1 Ὶ have collated this manuscript from excellent photo-
graphs sent to me through the kindness of the Librarian of
St. Mark’s Library, Venice. The collation used by Littré
(who calls the manuscript ‘‘a”) was very accurate. In
Chapter VII, however, M reads, not λεχθημονευόμενον as
Littré says, but λεσχημονευόμενον. In Chapter XI Littré
says that M has ἐσθίης. The photograph, however, shows
plainly ἐσίῃς.
276
 INTRODUCTION

basis, and to correct his text wherever I thought the

general sense could be made plainer by a simple
alteration.1 I do not pretend, however, that the
text I have printed represents the autograph, nor
that the English is in many places anything but a
rough paraphrase.
I must add that in 1740 Decorwn was published
at Gottingen by G. Matthiae, but I have not seen
this work, nor yet T'railés hippocratiques. Préceptes.
De la Brenséance. Traduction par MM. Boyer et
Girbal. Montpellier, 1853.
1 T believe that I have given the reading of M wherever
it differs seriously from the printed text.

277
 ΠΕΡῚ ΕΥ̓ΣΧΗΜΟΣΎΥΎΝΗΣ
I. Οὐκ ἀλόγως οἱ προβαλλόμενοι τὴν σοφίην
πρὸς πολλὰ εἶναι χρησίμην, ταύτην δὴ" τὴν ἐν
τῷ βίῳ. αἱ γὰρ πολλαὶ πρὸς περιεργίην deslgee
ται γεγενημέναι" devo δέ, αὗται αἱ μηδὲν ἐς "
χρέος τῶν πρὸς ἃ διαλέγονται: ληφθείη δ᾽ ἂν
τουτέων “μέρεα ἐς ἐκεῖνο, ὅτι ὅπη 3 οὐκ ἀργίη, οὐδὲ
μὴν κακίη: τὸ γὰρ σχολάζον καὶ ἄπρηκτον ζητεῖ
ἐς κακίην ἃ καὶ ἀφέλκεται" ὃ τὸ δ᾽ ἐγρηγορὸς καὶ
πρός τι τὴν διάνοιαν ἐντετακὸς ἐφειλκύσατό τι
10 τῶν πρὸς καλλονὴν βίου τεινόντων. ἐῶ δὲ
τουτέων ὁτὰς μηδὲν ἐς χρέος πιπτούσας διαλέξιας" Ἷ
χαριεστέρη γὰρ καὶ ὃ mp8 ἕτερόν τι ἐς τέχνην
πεποιημένη, τέχνην δὴ1) πρὸς εὐσχημοσύνην
14 καὶ δόξαν.
Il. Πᾶσαι γὰρ ai μὴ μετ᾽ αἰσχροκερδείης καὶ
ἀσχημοσύνης καλαί, jor μέθοδός τις ἐοῦσα
1 δὲ M: δὴ Littré. 2 és omitted by M.
3 és ἐκεῖνα, ἢ ὕτι M: ἐς ἐκεῖνο, ὅτι ban Littré: ἐς ἐκείνην,
ὅτι Ermerins.
4 (ητέει ἐς κακίην M and Littré: ζηγτέει κακίην Ermerins.
σι
ἀφέλκεται M: ἀφέλκεσθαι Littré: ἐφέλκεται Ermerins.
6 ἑωυτοῦ: τουτέων τὰς M: ἐῶ δὲ τουτέων τὰς Littré.
7 διαλέξιας Μ and Littré: διαλέξιος Ermerins.
® καὶ πρὸς M and Ermerins: ἡ πρὸς Littré.
® After ὃἕτερον the MSS. have μέν.
10 πεποιημένην M.
11 τέχνην δὲ τὴν πρὸς M and Littré: ταύτην δὴ τὴν πρὸς
Ermerins. ἣν
12 κακείνοισι M: καλαὶ for Littréd,
278
 DECORUM
I. Nor without reason are those who present
as useful for many things wisdom, that is, wisdom
applied to life. Most kinds of wisdom, indeed, have
manifestly come into being as superfluities; I mean
those which confer no advantage upon the objects
that they discuss. Parts thereof may be tolerated
up to this point, that where idleness is not neither is
there evil. Idleness and lack of occupation tend—
nay are dragged—towards evil. Alertness, however,
and exercise of the intellect, bring with them
something that helps to make life beautiful. I leave
out of account mere talk that leads to no useful
purpose.! More gracious is wisdom that even with
some other object? has been fashioned into an art,
provided that it be an art directed towards decorum
and good repute.
II. Any wisdom, in fact, wherein works some
scientific method, is honourable if it be not tainted

1 It is hard not to believe that this sentence is a gloss on

αὗται. .. διαλέγονται above.
2 J. ὁ. than that of being useful.
3 The text is so corrupt (or the original was so careless)
that one cannot be sure that the version given above is even
approximately correct. The general argument seems to be
that σοφία ‘‘ keeps a man out of mischief,” but that the best
kind of σοφία is that which has been reduced to an art, and
that the art of making life more decorous and honourable—
a point of view typical of later Greek thought, particularly
of Stoicism.
279
 ΠΕΡῚ ΕΥ̓ΣΧΗΜΟΣΥΝΗΣ

τεχνικὴ ἐργάζεται" ἀλλ᾽ εἴ γε μή, πρὸς ἀναιδείην

δημεύονται.ἢ νέοι τε γὰρ αὐτοῖσιν ἐμπίπτουσιν"
ἀκμάζοντες δὲ δι’ ἐντροπίην ἱδρῶτας τίθενται
βλέποντες" πρεσβῦται δὲ διὰ πικρίην νομοθεσίην
τίθενται ἀναίρεσιν ἐκ τῶν πόλεων. καὶ γὰρ
ἀγορὴν ἐργαζόμενοι οὗτοι, μετὰ βαναυσίης
ἀπατέοντες, καὶ ἘΡ πόλεσιν ἀνακυκλέοντες οἱ
αὐτοί.38 ἴδοι δέ τις4 καὶ ἐπ᾽ ἐσθῆτος καὶ ἐν τῆσιν
ἄλλῃσι περιγραφῇσι' κἢν γὰρ ἔωσιν ὑπερηφανέως
κεκοσμημένοι, πολὺ μᾶλλον φευκτέοι καὶ μιση-
τέοι τοῖσι θεωμένοισίν εἰσιν."
111. Τὴν δὲ ἐναντίην
ἐ χρὴ ὧδεϑ σκοπεῖν" οἷς οὐ
διδακτὴ κατασκευή, οὐδὲ “περιεργίη: ἔκ τε γὰρ
περιβολῆς καὶ τῆς ἐν ταύτῃ εὐσχημοσύνης καὶ
ἀφελείης, οὐ πρὸς περιεργίην πεφυκυίης, ἀλλὰ
μᾶλλον πρὸς εὐδοξίην, τό τε σύννουν, καὶ τὸ ἐν
νῷ πρὸς ἑωυτοὺς διακεῖσθαι, πρός τε τὴν πορείην.
οἵ τε ἑκάστῳ σχήματι τοιοῦτοι" ἀδιάχυτοι,
ἀπερίεργοι, πικροὶ πρὸς τὰς συναντήσιας, εὔθετοι
πρὸς τὰς ἀποκρίσιας, χαλεποὶ πρὸς τὰς ἀντι-
10 πτώσιας, πρὸς τὰς ὁμοιότητας εὔστοχοι καὶ
ὁμιλητεκοί, εὔκρητοι πρὸς ἅπαντας, πρὸς τὰς
ἀναστάσιας συγητικοί, πρὸς τὰς ἀποσιγήσιας
1 πρὸς ἀναιτίην δημευταὶ M: πρὸς ἀναιτίην δημευτέαι Littré:
πρὸ: ἀναιδείην δημεύονται Ermerins (Zwinger, Foes and Mack
note a reading δημεύεται). 2 οὗτοι M: οὔτοι Littré.
3 of αὐτοί is possibly a gloss.
4 After τις Littré adds ἂν with three Paris MSS. It is not
in M. In the Hippocratic writings the optative without
ἂν often has the meaning of the optative with it.
S φευκτέον καὶ μισητέον τοῖσι θεωμένοισίν ἐστιν M: φευκτέοι
καὶμισητέοι τ. θ. εἰσιν Littré.
δ χρειῶδες M: χρὴ ὧδε Littré.
7 of τε ἑκάστῳ σχήματι M: οἷοι ἕκαστοι σχήματι Littré,
280
 DECORUM, τπι.--παῖν

with base love of gain and unseemliness. If they be

so tainted, such kinds of wisdom become popular
only through impudence. Young men fall in with
the devotees thereof; when they are grown up they
sweat with shame! at the sight of them; when they
are old, in their spleen they pass laws to banish
these devotees from their cities. These are the
very men who go around cities, and gather a
crowd about them, deceiving it with cheap vulgarity.
You should? mark them by their dress, and by the
rest of their attire ; for even if magnificently adorned,
they should much more be shunned and hated by
those who behold them.®
Ill. The opposite kind of wisdom one should
conceive of thus. No studied preparation, and no
over-elaboration. Dress decorous and simple, not
over-elaborated, but aiming rather at good repute,
and adapted for contemplation, introspection and
walking.t| The several characteristics are: to be
serious, artless, sharp in encounters, ready to reply,
stubborn in opposition, with those who are of like
mind quick-witted and affable, good-tempered
towards all, silent in face of disturbances, in the
1 ἐντροπίην is a strange form, and should probably be
ἐντροπήν.
2.Orcamayen,
8 The details of this chapter are hopelessly obscured,
partly through the corruption of the text, but the general
outline is clear. ‘‘ Quack” philosophers are described, to be
compared with genuine philosophers in the next chapter.
It is useless to try to rewrite the text so as to make it
grammatical and logical. We are dealing with lecture
notes, not literature.
4 So Littré, and the context seems to require such a sense.
The construction apparently is: ‘‘ you may judge of the
opposite kind from dress, etc.”
281
 ΠΕΡῚ EYZXHMOZYNH=

ἐνθυμηματικοὶ Kal καρτερικοί, πρὸς τὸν καιρὸν

εὔθετοι καὶ ᾿“λημματικοί, πρὸς τὰς τροφὰς
εὔχρηστοι καὶ αὐτάρίεες; ὑπομονητικοὶ * πρὸς
καιροῦ τὴν ὑπομονήν, πρὸς λόγους ἀνυστοὺς
πᾶν τὸ ὑποδειχθὲν ἐκφέροντες, εὐεπίῃ χρεώμενοι,
χάριτι διατιθέμενοι, δόξῃ τῇ ἐκ τούτων διισχυρι-
ζόμενοι, ἐς ἀληθείην πρὸς τὸ ὑποδειχθὲν
20 ἀποτερματιζόμενοι.8
ΙΝ. ᾿Ηγεμονικώτατον μὲν οὖν τούτων ἁπάντων
τῶν Πιρθειρήμενμο, ἡ φύσις" καὶ γὰρ οἱ ἐν τέχνῃσιν,
ἢν προσῇ" αὐτοῖσι τοῦτο, διὰ πάντων τούτων
πεπόρευνται τῶν προειρημένων. ἀδίδακτον γὰρ
τὸ χρέος ἔν τε σοφίῃ καὶ ἐν τῇ τέχνῃ; πρόσθε
μὲν ἢ διδαχθῇ," ἐς πὸ ἀρχὴν λαβεῖν ἡ φύσις
κατερρύη καὶ κέχυται, ἡ δὲ σοφίη ἐς τὸ εἰδῆσαι
τὰ ἀπ᾽ αὐτῆς τῆς φύσιος ποιεύμενα. καὶ γὰρ ἐν
ἀμφοτέροισι τοῖσι λόγοισι πολλοὶ κρατηθέντες
10 οὐδαμῆ συναμφοτέροισιν ἐχρήσαντο τοῖσι πρήγ-
μασιν ἐς δεῖξιν" ἐπὴν οὖν τις αὐτῶν ἐξετάξῃ τι
πρὸς ἀληθείην τῶν ἐν ῥήσει τιθεμένων, οὐδαμῆ
1 ὑπομενητικοὶ M.
2 πρὸς καιρὸν πρὸς ὑπομονήν M: πρὸς καιροῦ τὴν ὑπυμονήν
Littré.
3 ἀποτελματισθῆιαι M: ἀποτερματιζόμενοι Coray and Littré.
4ὁ προσῆν M: προσῇ Littré.
* προσθεμενη διδαχθῇ M: πρόσθε μὲν ἢ διδαχθῇ Littré:
πρόσθε μὲν ἢ διδαχθῆναι Ermerins.
5 λαβεῖν" ἡ δὲ φύσις κατερρύη καὶ κέχυται τῇ δὲ σοφίῃ Μ:
ed ἢ φύσις κατερρύη καὶ κέχυται, ἣ δὲ σοφίη Littré,
τε M: τι Littré with Van der Linden.

11 do not believe that a modern can catch the exact

associations of these ad jectiv es, many of which are very rare
words, if not ἅπαξ λεγόμενα. The difficulty is all the greater
282
 DECORUM, 111.-1v,

face of silence ready to reason and endure, prepared

for an opportunity and quick to take it, knowing
how to use food and temperate, patient in waiting
for an opportunity, setting out in effectual language
everything that has been shown forth, graceful in
speech, gracious in disposition, strong in the reputa-
tion that these qualities bring, turning to the truth
when a thing has been shown to be true.!
IV. The dominant factor in all the qualities [
have mentioned is nature. In fact, if they have
natural ability, those engaged in the arts have
already made progress in all the qualities mentioned.
For in the art, as in wisdom, use is not a thing that
can be taught. Before any teaching has taken
place nature has rushed down in a flood to make the
beginning; it is afterwards that wisdom comes to
know the things that are done by nature herself.?
In fact many, worsted in both words, have in no
way used for demonstration both the actual things
together. Accordingly, whenever one of them
examines in regard to truth something that is being
because the writer works to death his favourite preposition
(πρός), using it sometimes in cases which, if a modern may be
allowed to judge, make dubious Greek, I find it hard to
give avvords its usual meaning, and may not ὑποδειχθὲν mean
‘*seen as in a glass, darkly”?
3 The translation of this sentence is largely guess-work.
It seems plain, however, that φύσις is contrasted with σοφία ;
nature comes first and conditions all that wisdom and
instruction can accomplish afterwards.
3 What are ἀμφότεροι of λόγοι ἢ Does λόγοι mean ‘‘ words”
or ‘respects’? We cannot tell, as the lecturer has in this
chapter jotted down merely the heads of his discourse.
However λόγοισι seems certainly contrasted with πρήγμασιν.
Apparently the meaning is that without natural gifts and train-
ing combined no visible achievement can be accomplished.
283
 ΠΕΡῚ ΕΥ̓ΣΧΗΜΟΣΥΝΗΣ

τὰ πρὸς φύσιν αὐτοῖσι χωρήσει. εὑρίσκονται

γοῦν οὗτοι παραπλησίην ὁδὸν ἐκείνοισι πεπορευ-
μένοι. διόπερ ἀπογυμνούμενοι τὴν πᾶσαν ἀμφιέν-
νυνται κακίην καὶ ἀτιμίην. καλὸν γὰρ ἐκ τοῦ
διδαχθέντος ἔργου λόγος" πᾶν γὰρ τὸ ποιηθὲν
τεχνικῶς ἐκ λόγου ἀνηνέχθη" τὸ δὲ ῥηθὲν
τεχνικῶς, μὴ ποιηθὲν δέ, μεθόδου ἀτέχνου
δεικτικὸν ἐγενήθη: τὸ γὰρ οἴεσθαι μέν, μὴ
πρήσσειν δέ, ἀμαθίης καὶ ἀτεχνίης σημεῖόν ἐστιν'
οἴησις γὰρ καὶ μάλιστα ἐν ἰητρικῇ αἰτίην μὲν
τοῖσι κεκτημένοισιν,; ὄλεθρον δὲ τοῖσι χρεω-
μένοισιν ἐπιφέρει" καὶ γὰρ ἢν ἑωυτοὺς ἐν λόγοισι
πείσαντες οἰηθῶσιν εἰδέναι ἔργον τὸ ἐκ μαθήσιος,
καθάπερ χρυσὸς φαῦλος ἐν πυρὶ κριθεὶς τοιούτους
αὐτοὺς ἀπέδειξεν. καίτοι γε τοιαύτη ἡ πρόρρησις
ἀπαρηγόρητον.Σ ἡ σύνεσις ὁμογενής ἐστιν, εὐθὺ
τὸ πέρας ἐδήλωσε γνῶσις" τῶν δ᾽ ὁ χρόνος τὴν
30 τέχνην tevadéat® κατέστησεν, ἢ τοῖσιν ἐς τὴν

1 κεκτημένοισιν Coray: κεχρημένοισιν MSS.

2 ἀπαρηγόρητον ἐς ξύνεσιν ὁμογένεσιν ὡς ἐστιν εὐθὺ 7d πέρας
ἐμήνυσε γνῶσις M: ἀπαρηγόρητος: ἣ σύνεσις ὁμογενήῆς ἐστιν
Littré. I have followed Littré, keeping however ἄπαρη-
yépntov. Perhaps ἐμήνυσε is a better reading than ἐδήλωσε.
3 εὐαδέα M: εὐοδέα Littré. Neither can be right. Perhaps
ἐς εὐοδίην.

1 Who are οὗτοι and ἐκεῖνοι ἢ Once more the lecturer’s

notes are too scanty for us to say, but, unless we are to
suppose that he left a gap here to be filled up in his actual
delivery of the lecture, ἐκεῖνοι will refer to the ‘‘quacks” of
Chapter II and οὗτοι to those deficient in natural ability and
training.
284
 DECORUM, ιν.
set out in speech, nature will in no way come to
their aid. These are found at any rate to have
walked in a path similar to that followed by the
others.t Wherefore being stripped they clothe
themselves with the whole of badness and disgrace.
For reasoning? that comes as the result of work
that has been taught is a good thing; for everything
that has been done artistically has been performed
as the result of reasoning. But when a thing is not
done, but only expressed artistically, it indicates
method divorced from art. For to hold opinions,
without putting them into action, is a sign of want
of education and of want of art.4 For mere opining
brings, in medicine most particularly, blame upon
those who hold opinions and ruin upon those who
make use of them.® In fact, if they persuade them-
selves by word,® and opine that they know the work
that is the result of education, they show themselves
up like gold proved by fire to be dross. And yet
such a forecast is something inexorable. Where
understanding is on a par with action, knowledge
at once makes plain the end. In some cases time
has put the art on the right track, or has made clear

2 Apparently λόγος here means “theory,” ‘ hypothesis”

(so Littré), although the usual contrast, ‘‘ word” as opposed
to ‘‘deed,” is not lost sight of.
8 Here the lecturer, having mentioned the necessity of
theory, passes on to the mistake of words being allowed to
take the place of deeds.
4 We must remember when we translate τέχνη “‘art,” that
it includes both what we call art and what we call science.
The importance of uniting both these aspects of τέχναι seems
to be the subject of part of this difficult chapter.
5. This seems adapted from Breaths, p. 226.
® Possibly, ‘‘ by reasoning.”
28
VOL. II M 5
 ΠΕΡῚ ΕΥ̓ΣΧΗΜΟΣΥΝΗΣ

παραπλησίην οἶμον ἐμπίπτουσι τὰς ἀφορμὰς

42 δήλους ἐποίησε.
V. Διὸ δὴ: ἀναλαμβάνοντα τούτων τῶν
προειρημένων ἕκαστα, μετάγειν τὴν σοφίην ἐς
τὴν ἰητρικὴν καὶ τὴν ἰητρικὴν ἐςΩΡ σοφίην.
ores yap φιχόσοφος ἰσόθεος" οὐ" πολλὴ᾽ γὰρ
διαφορὴ ἐπὶ τὰ ἕτερα" καὶ γὰρ ἔνι τὰ πρὸς
σοφίην ἐν ἰητρικῇ πάντα, ἀφιλαργυρίη, ἐντροπή,
ἐρυθρίησις, καταστολή, δόξα, κρίσις, ἡσυχίη,
ἀπάντησις, καθαριότης, γνωμολογίη, εἴδησις τῶν
πρὸς βίον χρηστῶν καὶ ἀναγκαίων, καθάρσιος ὃ
10 ἀπεμπόλησις, ἀδεισιδαιμονίη, ὑπεροχὴ θείη."
ἔχουσι γὰρ ἃ ἔχουσι πρὸς ἀκολασίην, πρὸς
βαναυσίην, πρὸς ἀπληστίην, πρὸς ἐπιθυμίην,
πρὸς ἀφαίρεσιν, πρὸς ἀναιδείην αὕτη yap®
γνῶσις τῶν προσιόντων καὶ χρῆσις τῶν πρὸς
φιλίην, καὶ ὡς καὶ ὁκοίως Ta’ πρὸς τέκνα, πρὸς
χρήματα. ταύτῃ μὲν οὖν ἐπικοινωνὸς σοφίη
1 δὴ Μ: δεῖ Littré.
2 οὐ one MS., and also mentioned in Zwinger and Foes.
So Littré. M omits.
3 καθαρσίης M: ἀκαθαρσίης Littré: καθάρσιος my conjecture.
4M has θεῖα and Littré reads θεία. 1 suspect a gap in
the text at this place. See note 6 of the translation.
δ ἐνιδεῖν M: ἀναιδείην Littre.
6 Before γνῶσις Littré with one MS. has 7.
7 τὰ Littré with one MS.: τε M.

1 Nature and education; practice and theory; fact and

reasoning ; deed and word—such seem to.be the com-
plementary correlatives insisted upon in this chapter. The
last sentence means that long experience sometimes makes
ἘΣ deficient education. See, however, the /ntreduction,
p: 273.
2 So Littré; but the Greek can hardly bear that meaning,
286
 DECORUM, τν.-ν.

the means of approach to those who have chanced

upon the like route.}
V. Wherefore resume each of the points men-
tioned, and transplant wisdom into medicine and
medicine into wisdom. For a physician who is a
lover of wisdom is the equal of a god. Between
wisdom and medicine there is no gulf heed: 2 in fact
medicine possesses all the qualities that make for
wisdom. It has disinterestedness, shamefastness,
modesty, reserve,’ sound opinion, judgment, quiet,
pugnacity,* purity, sententious speech, knowledge of
the things good and necessary for life, selling of
that which cleanses,® freedom from superstition,
pre-excellence divine. What they have, they have
in opposition to® intemperance, vulgarity, greed,
concupiscence, robbery, shamelessness. This 15
knowledge of one’s income, use of what conduces
to friendship, the way and manner to be adopted to-
wards one’s children aud money.’ Now with medicine
even the debased Greek of Decorvm, and the omission of οὐ
in M and many other MSS. points to corruption.
3 Possibly (as Littré) modesty in dress.
4 The word in the text (ἀπάντησι5) must mean ‘‘ power to
stand up against opponents.”
δ. Littré’s ‘‘rejet de limpureté” merely repeats καθαριότης
above, and gives an impossible sense to ἀπεμπόλησις. My
emendation is simple, and suggests that as the physician
cleanses the sick body, so wisdom cleanses the sick mind.
**Dispensation” would perhaps be a better word than
“selling.”
ὁ The author’s favourite word is πρός, and here he uses it
in a sense exactly opposite to that in which he employs it
scores of times—in fact in the very next sentence (πρὸς
φιλίην). Surely there is a gap in the text, the filling of which
would give a suitable subject to ἔχουσι.
* This sentence is strangely out of place, and most
obscurely expressed.
M 2 287
 IEPI ΕΥ̓ΣΧΗΜΟΣΥΝΗΣ

Ta πλεῖστα O ἰητρὸς
“ Ν lal Nak \ -“ « > \
\7 TLS, OTL Και TAUTA KAL
ἔχει.
ΥΙ. Καὶ γὰρ μάλιστα ἡ περὶ θεῶν εἴδησις ἐν
vow αὐτῇ 5 ἐμπλέκεται: ἐν γὰρ τοῖσιν ἄλλοισι
πάθεσι καὶ ἐν συμπτώμασιν εὑρίσκεται τὰ πολλὰ
πρὸς θεῶν ἐντίμως κειμένη ἡ ἰητρική. οἱ δὲ
ἰητροὶ θεοῖσι παρακεχωρήκασιν' οὐ yap ἔνι
περιττὸν ἐν αὐτῇ TO δυναστεῦον. Kal yap οὗτοί
an - \

πολλὰ MEV METAYELPEOVTAL, πολλὰ δὲ Kal κεκρά- \

τηται αὐτοῖσι δ ἑωυτῶν. Τὰ δὲ καταπλεονεκτεῖ

νῦν ἡ ἰητρική, ἐντεῦθεν παρέξει. τίς yap ὁδὸς
10 τῆς ἐν σοφίῃ ὧδε: καὶ γὰρ αὐτέοισιν ἐκείνοισιν"
οὕτω δ᾽ οὐκ οἴονται ὁμολογέουσιν ὧδε τὰ περὶ
σώματα παραγινόμεναι,)1 ἃ δὴ διὰ πάσης αὐτῆς
πεπόρευται, μετασχηματιζόμενα ἢ μεταποιούμενα,
ἃ δὲ μετὰ χειρουργίης ἰώμενα, ἃ δὲ βοηθεόμενα,
θεραπευόμενα ἢ διαιτώμενα. τὸ δὲ κεφαλαιω-
16 δέστατον ἔστω ἐς τὴν τούτων εἴδησιν.
1 After ταῦτα M has καὶ. It is omitted by Littré.
2 αὐτῇ M: αὐτὴ Littré with one MS.: αὐτῷ Ermerins (con-
jectured also by Foes).
3 τίς yap ὁδὸς τῆς ἐν σοφίῃ ὧδε: καὶ yap αὐτέοισιν ἐκείνοισιν"
οὕτω δ᾽ οὐκ οἴονται ὁμολογέουσιν ὧδε τὰ περὶ σώματα παραγινό-
μεναι M. A hopelessly corrupt passage. ‘The restoration of
Littré is almost as obscure as the MS. ἔστι yap ὅδός τις ἐν
σοφίῃ ὧδε καὶ αὐτέοισιν ἐκείνοισιν: οὕτω δ᾽ οὐκ οἴονται, ὁμολο-
γέουσι δὲ τὰ περὶ σώματα παραγενόμενα.
1 The words ὅτι to ἔχει read like a gloss.
2 Surely not ‘ symptoms,” as Littré translates it.
3 Littré says ‘‘la médecine est, dans la plupart des cas,
pleine de révérence ἃ Végard des dieux ” This is an impos-
sible rendering of πρὸς θεῶν ἐντίμως κειμένη.
4 T take the general sense of this chapter to be that though
physicians may be the means. the gods are the cause, of cures
in medicine and surgery. The gods confer this honour on
medicine, and medical men must realize that the gods are
their masters. Unfortunately the middle of the chapter is
288
 DECORUM, ν.--νι.

ἃ kind of wisdom is an associate, seeing that the physi-

cian has both these things and indeed most things.1
VI. In fact it is especially knowledge of the gods
Oe
«νυ
ΨΥ
i
Ἦi that by medicine is woven into the stuff of the
mind. For in affections generally, and especially in
accidents,? medicine is found mostly to be held in
honour by the gods. Physicians have given place
to the gods. For in medicine that which is powerful
is not in excess. In fact, though physicians take
many things in hand, many diseases are also over-
come for them spontaneously. + All that medicine
has now mastered it will supply thence. The gods
are the real physicians, though people do not think
so. But the truth of this statement is shown by
the phenomena of disease,f which are co-extensive
with the whole of medicine, changing in form or in
quality, sometimes being cured by surgery, some-
times being relieved, either through treatment or
through regimen. The information I have given
on these matters must serve as a summary.
the most corrupt passage in the Corpus, and I have been
compelled to print the reading of M, faulty as it is, between
daggers. Littré makes οὗτοι μεταχειρέονται to refer to quack
doctors, as though only charlatans would take the credit of
their cures. I would note that μεταχειρέονται and κατα-
πλεονεκτεῖ appear to be ἅπαξ λεγόμενα, while παρέξει in M is
written with the -é altered, as though the scribe were
uncertain what to write. It is at least curious that we again
have a passage where, if the writer in his address referred to
the mystical formulae of a secret fraternity, he would be
likely to write words conveying no meaning to the un-
initiated. We should expect these formulae to contain
references to the action of the gods in healing diseases. Be
this as it may, the exact meaning of the chapter seems lost
to us. It is most unfortunate, as it would have been an:
interesting development of the thesis worked out in Airs
Waters Places and The Sacred Disease, that all diseases are
equally divine and equally natural.
289
 ΠΕΡῚ ΕΥ̓ΣΧΗΜΟΣΥΝΗΣ

VII. Ὄντων ἢ οὖν τοιούτων τῶν “προειρημένων

ἁπάντων, χρὴ τὸν ἰητρὸν ἔχειν τινὰ εὐτραπελίην
παρακειμένην" τὸ γὰρ αὐστηρὸν δυσπρόσιτον καὶ
τοῖσιν ὑγιαίνουσι καὶ τοῖσι νοσέουσιν. τηρεῖν
δὲ χρὴ ἑωυτὸν ὅτι μάλιστα, μὴ πολλὰ φαίνοντα
τῶν τοῦ σώματος μερέων, μηδὲ πολλὰ ; λεσχηνευό-
μενον τοῖσιν ἰδιώτῃσιν, ἀλλὰ τἀναγκαῖα" Tt νομίζει
γὰρ τοῦτο βίη εἶναι ἐς πρόσκλησιν Geparnins.t5
ποιεῖν δὲ κάρτα μηδὲν περιέργως αὐτῶν, μηδὲ
μετὰ φαντασίης" ἐσκέφθω δὲ ταῦτα πάντα, ὅκως
ἢ σοι προκατηρτισμένα ἐς τὴν εὐπορίην, ὡς
δέοι: εἰ δὲ μή, ἐπὶ τοῦ χρέους ἀπορεῖν αἰεὶ
13 δεῖ.
VIII. Μελετᾶν δὲ χρὴ ἐν ἰητρικῇ ταῦτα μετὰ
πάσης καταστολῆς, περὶ ψηλαφίης, καὶ ἐγχρίσιοες,
καὶ ἐγκαταντλήσιος, πρὸς τὴν εὐρυθμίην τῶν
χειρῶν, περὶ τιλμάτων, περὶ σπληνῶν, περὶ
ἐπιδέσμων, περὶ τῶν ἐκ καταστάσιος, περὶ
φαρμάκων, ἐς τραύματα καὶ ὀφθαλμικά, καὶ
τούτων τὰ πρὸς τὰ γένεα, iy ἡ σοι προκατηρτισ-
μένα ὄργανά τε καὶ μηχαναὶ καὶ σίδηρος καὶ τὰ
ἑξῆς" ἡ γὰρ ἐν τούτοισιν ἀπορίη ἀμηχανίη καὶ
10 βλάβη. ἔστω δέ σοι ἑτέρη παρέξοδος ἡ
ἡ λειτοτέρη
πρὸς τὰς ἀποδημίας, ἡ διὰ χειρῶν" ἡ δ᾽ εὐχερε-
1 ὄντων M: perhaps ἐόντων or ἀληθευόντων.
2 The sentence within daggers is as it appears in M, and
shows obvious signs of corruption. Littré emends to νομίζειν
yap τωὐτὸ βίῃ εἶναι és πρόκλησιν θεραπηΐης. M writes és
πρόσκλησιν as one word. The sense seems to be that gossip
may cause criticism of the treatment proposed by the doctor.
It would perhaps be given by reading:
νομίζει yap οὕτως ἰητρὸν ἰέναι ἐς EyKAnow θεραπείης.
Possibly νομίζεται γὰρ οὕτως ἰητρὸς x.7.A. would be even
better.
290
 DECORUM, vu.-vii.
Ἷ
VII. As all I have said is true, the physician must
have at his command a certain ready wit, as dourness
is repulsive both to the healthy and to the sick.
He must also keep a most careful watch over him-
self, and neither expose much of his person nor
gossip to laymen, but say only what is absolutely
necessary. For he realizes that gossip may cause
criticism of his treatment. He will do none at all
of these things in a way that savours of fuss
or of show. Let all these things be thought out, so
that they may be ready beforehand for use as
required. Otherwise there must always be lack
when need arises.
VIII. You must practise these things in medi-
cine with all reserve, in the matter of palpation,
anointing, washing, to ensure elegance in moving
the hands, in the matter of lint, compresses,
bandages, ventilation, purges, for wounds and eye-
troubles, and with regard to the various kinds of
these things, in order that you may have ready
beforehand instruments, appliances, knives and so
forth. For lack in these matters means helplessness
and harm. See that you have a second physician’s
vase, of simpler make, that you can carry in your
hands when on a journey. The most convenient is

8 ἀπορίη αἰεὶ δεῖ M: ἀπορίη ἀηδής Littré: ἀπορεῖν αἰεὶ δεῖ my

emendation. Ermerins omits δεῖ (dittography).
4 M has επιδημίας.

201
M 3
 ΠΕΡῚ ΕΥ̓ΣΧΗΜΟΣΥΝΗΣ

στάτη διὰ μεθόδων' 1 οὐ γὰρ οἷόν τε διέρχεσθαι"

13 πάντα τὸν ἰητρόν.
ΙΧ. "Kotw δέ σοι εὐμνημόνευτα φάρμακά τε
καὶ δυνάμιες ἁπλαῖ καὶ ἀναγεγραμμέναι, εἴπερ
ἄρα ἐστὶν ἐν νόῳ καὶ τὰ περὶ νούσων ἰήσιος, καὶ
οἱ τούτων τρόποι, καὶ ὁσαχῶς καὶ ὃν τρόπον περὶ
ἑκάστων ἔχουσιν: αὕτη γὰρ ἀρχὴ ἐν ἰητρικῇ καὶ
μέσα καὶ τέλος.
X. ἹΙροκατασκευάσθω 3 δέ σοι καὶ μαλαγμάτων
γένεα πρὸς τὰς ἑκάστων χρήσιας, ποτήματα
τέμνειν δυνάμενα ἐξ ἀναγραφῆς ἐσκευασμένα
πρὸς τὰ γένεα. προητοιμάσθω δὲ καὶ τὰ πρὸς
φαρμακίην ἐς τὰς καθάρσιας, εἰλημμένα ἀπὸ
τόπων τῶν καθηκόντων, ἐσκευασμένα ἐς ὃν δεῖ
τρόπον, πρὸς τὰ γένεα καὶ τὰ μεγέθεα ἐς
παλαίωσιν μεμελετημένα, τὰ δὲ πρόσφατα ὑπὸ
τὸν καιρόν, καὶ τἄλλα κατὰ λόγον.
1 Should we not read διὰ μεθοδίων?
2 διέρχεσθαι Littré (without stating authority): περιέρ-
χεσθαι M.
3 In M προσκατασκευάσθω was written first and then the ¢
of προσ- was smudged out.

1 T retain the reading of Littré without confidence, for διὰ

μεθόδων is very curious Greek for ‘‘methodically,” and M
reads plainly περιέρχεσθαι. Hesychius has a gloss μεθόδιον =
ἐφόδιον, and 1 suspect that we should read here διὰ μεθοδίων,
and περιέρχεσθαι with M. The μεθόδια would be packets or
compartments, filled with small quantities of the chief
medical necessaries, with convenient instruments of a port-
able size, and so on, so that the physician, on arriving at his
destination, would not be obliged ‘‘ to go round every where »
to get what he wanted. The article before λιτοτέρη is
strange, and suggests that 7 λιτοτέρη and perhaps 7 διὰ
χειρῶν are glosses.
292
 DECORUM, νπῖι.--χ.

one methodically arranged, for the physician cannot

possibly go through everything.!
IX. Keep well in your memory drugs and their
properties, both simple and compound,” seeing that
after all it is in the mind that are also the cures of
diseases ;* remember their modes, and their number
and variety in the several cases. This in medicine
is beginning, middle and end,
X. You must have prepared in advance emollients
classified according to their various uses, and get
ready powerful draughts prepared according to
formula after their various kinds. You must make
ready beforehand purgative medicines also,®> taken
from suitable localities, prepared in the proper
manner, after their various kinds and sizes, some
preserved so as to last a long time, others fresh to
be used at the time, and similarly with the rest.
* Literally, ‘‘ written down,” because compounded accord-
ing to a written formula.
3 Littré says, ‘‘si déja sont dans l’esprit les notions sur le
traitement.” This is an impossible translation of εἴπερ ἄρα
«.7.A. Apparently Littré did not see that the εἴπερ clause is
a parenthesis, and that καὶ of τούτων continues the first clause.
The general sense is, ‘‘carry your knowledge in your head,
not on paper, seeing that it is with your mind that you must
work a cure.’
4 Littré takes τέμνειν δυνάμενα = ‘breuvages incisifs,”
whatever this may mean, adding that some critics suggest
ἀνύειν for τέμνειν. It is more likely that τέμνειν is an im-
peratival intinitive, and that it has its usual meaning of
‘‘eutting simples.” But δυνάμενα is strange, unless it means
“having the appropriate δυνάμεις. Cf. Chapter IX (be-
ginning).
5. Lituré brackets és τὰς καθάρσιας as a gloss, and he may be
right. But Decorwm is alternately over-concise and verbose,
and és τὰς καθάρσιας may have been added for the sake of
clearness.
293
 ΠΕΡῚ ΕΥ̓ΣΧΗΜΟΣΥΝΗΣ

ΧΙ. ᾿᾿πὴν δὲ ἐσίῃς πρὸς τὸν νοσέοντα, τούτων

σοι ἀπηρτισμένων, ἵνα μὴ ἀπορῆς, εὐθέτως ἔχων
ἕκαστα πρὸς τὸ ποιησόμενον, ἴσθι γινώσκων ὃ
χρὴ ποιεῖν πρὶν ἢ ἐσελθεῖν: πολλὰ γὰρ οὐδὲ
συλλογισμοῦ, ἀλλὰ βοηθείης. δεῖται τῶν πρηγμά-
των. προδιαστέλλεσθαι" οὖν χρὴ τὸ ἐκβησό-
μενον ἐκ τῆς ἐμπειρίης" ἔνδοξον γὰρ καὶ εὐμαθές.
XII. ᾽ν δὲ τῇ ἐσόδῳ μεμνῆσθαι καὶ καθέδρης,
καὶ καταστολῆς, περιστολῆς, ἀνακυριώσιος,
βραχυλογίης, ἀταρακτοποιησίης, προσεδρίης,
ἐπιμελείης, ἀντιλέξιος πρὸς τὰ ἀπαντώμενα, πρὸς
τοὺς ὄχλους τοὺς ἐπιγινομένους εὐσταθείης τῆς
ἐν ἑωυτῷ, πρὸς τοὺς θορύβους ἐπιπλήξιος, πρὸς
τὰς ὑπουργίας ἑτοιμασίης. ἐπὶ τούτοισι μέμνησο
παρασκευῆς τῆς πρώτης: εἰ δὲ μή, Tra κατ᾽
ἄλλα ἀδιάπτωτον, ἐξ ὧν παραγγέλλεται ἐς
ἑτοιμασίην.
XL. ᾿σόδῳ χρέο πυκνῶς, ἐπισκέπτεο ἐπι-
μελέστερον, τοῖσιν Garret) μενοι δι κατὰ τὰς
μετα Βολὰς ἀπαντῶν" * ῥᾷον γὰρ εἴσῃ, ἅμα δὲ καὶ
εὐμαρέστερος ἔσῃ: ἄστατα γὰρ τὰ ἐν ὑγροῖσι"
διὸ καὶ εὐμεταποίητα ὑπὸ φύσιος καὶ ὑπὸ τύχης:
ἀβλεπτηθέντα γὰρ τὰ κατὰ τὸν καιρὸν τῆς
ὑπουργίης ἔφθασαν 3 ὁρμήσαντα καὶ ἀνελόντα:

1 M reads προσδιαστέλλεσθαι.
2 ἁπάντων M: ἀπαντῶν Littré without comment. He prob-
ably followed some Paris MS. 3 Query, ἔφθασεν.

1 T agree with Littré that the text cannot be right, but 1

should hesitate to restore it confidently. I believe that here,
too, we have the lecturer’s rough, ungrammatical notes. The
quaintness, the apparently purposed strangeness of the
204
 DECORUM, χι.-- χαῖ.

XI. When you enter ἃ sick man’s room, having

made these arrangements, that you may not be at a
loss, and having everything in order for what is to
be done, know what you must do before going in.
For many cases need, not reasoning, but practical
help. So you must from your experience forecast
what the issue will be. To do so adds to one’s
reputation, and the learning thereof is easy.
XIT. On entering bear in mind your manner of
sitting, reserve, arrangement of dress, decisive utter-
ance, brevity of speech, composure, bedside manners,
care, replies to objections, calm self-control to meet
the troubles that occur, rebuke of disturbance, readi-
ness to do what has to be done. In addition to
these things be careful of your first preparation.
Failing this, make no further mistake in the matters
wherefrom instructions are given for readiness}
AIII. Make frequent visits; be especially careful
in your examinations, counteracting the things
wherein you have been deceived at the changes.?
Thus you will know the case more easily, and at the
same time you will also be more at your ease.2 For
instability is characteristic of the humours, and so
they may also be easily altered by nature and by
chance. For failure to observe the proper season
for help gives the disease a start and kills the
patient, as there was nothing to relieve him.
diction of this chapter makes me more than ever convinced
that we have in Decorum the language of ritual and not of
every-day life. In this particular case the sense is quite
plain.
* Apparently the ‘‘ changes” shown by a disease in passing
from one phase to another.
3 I can find no parallel for εὐμαρής in this sense, but the
context makes it necessary to interpret it as I have done.
295
 ΠΕΡῚ ΕΥ̓ΣΧΗΜΟΣΥΝΗΣ

οὐ γὰρ ἣν τὸ ἐπικουρῆσον.
> \ 3
a
πολλὰ \ γὰρ
\ 5 \
ἅμα
A
τὰἊΝ
ποιέοντά τι χαλεπόν: τὸ" γὰρ καθ᾽ ἕν κατ᾽
10 ἐπακολούθησιν εὐθετώτερον καὶ ἐμπειρότερον.
XIV. ᾿Επιτηρεῖν δὲ χρὴ καὶ τὰς ἁμαρτίας τῶν
καμνόντων, δι’ ὧν πολλάκις ὃ διεψεύσαντο ἐν
/ , a / 3 ὃ ΄ >

τοῖσι προσάρμασι τῶν προσφερομένων" ἐπεὶ ὁ τὰ

μισητὰ ποτήματα ov λαμβάνοντες, ἢ φαρμακευό-
΄ ,

μενοι ἢ θεραπευόμενοι, ἀνῃρέθησαν: Kat αὐτῶν

΄ lal

μὲν οὐ πρὸς ὁμολογίην τρέπεται τὸ ποιηθέν, τῷ

δὲ ἰητρῷ τὴν αἰτίην προσῆψαν.
XV. ᾿Εσκέφθαι δὲ χρὴ καὶ τὰ περὶ ἀνακλίσεων,
ἃ “μὲν αὐτῶν πρὸς τὴν ὥρην, ἃ δὲ πρὸς τὰ γένεα"
οἱ μὲν γὰρ αὐτῶν ἐς εὐπνόους, οἱ δὲ ἐς
ἐ καταγείους
καὶ σκεπινοὺς τόπους ὃ τά τε ἀπὸ ψόφων καὶ
ὀσμῶν, μάλιστα δ᾽ ἀπὸ οἴνου, χειροτέρη Ἷ γὰρ
αὕτη, φυγεῖν δὲ καὶ μετατιθέναι.
AVI. Ipjccev δ᾽ ἅπαντα ταῦτα ἡσύχως,
oa / > ef a 2 /

εὐσταλέως, μεθ᾽ ὑπουργίης τὰ πολλὰ τὸν νοσέοντα

ὑποκρυπτόμενον. ἃ δὲϑ χρή, παρακελεύοντα
ἱλαρῶς καὶ εὐδιεινῶς, σφέτερα δὲ ἀποτρεπόμενον,
φ lal lal A

ἅμα μὲν ἐπιπλήσσειν μετὰ πικρίης καὶ ἐντάσεων,

\ ΄

ἅμα δὲϑ παραμυθεῖσθαι pet ἐπιστροφῆς Kai

ral > a

1 ποιέοντα M: προσιόντα Littré. I see no reason for the

change.
2 7» Littré, apparently following some MSS.: τῶν M.
3 Before πολλάκις Littré has πολλοί.
4 For ἐπεὶ M reads ἐπί.
δ᾽ The MSS. omit οὐ before λαμβάνοντες. Apparently it
was added by Calvus.
8 οἱ μὲν yap αὐτέων és πόνου", of δ᾽ ἐς καταγείους καὶ σκεπινοὺς
τόπους M: οἱ μὲν γὰρ αὐτέων ἐς ὑψηλούς, οἱ δὲ ἐς μὴ ὑψηλούς, οἱ
δὲ ἐς καταγείους καὶ σκοτεινοὺς τόπους Littré. Ermerins has
εὐπνόους for πόνους. I have kept as closely to the reading of
M as is possible, merely changing πόνους to εὐπνόους with
Ermerins, who adopted this reading from a note of Foes.
296
 DECORUM, χπι.--χνι.

For when many things together produce a result

there is difficulty. Sequences of single phenomena
are more manageable, and are more easily learnt
by experience.!
XIV. Keep a watch also on the faults of the
patients, which often make them lie about the
taking of things prescribed. For through not taking
disagreeable drinks, purgative or other, they some-
times die. What they have done never results in
a confession, but the blame is thrown upon the
physician.
XV. The bed also must be considered. The
season and the kind of illness? will make a
difference. Some patients are put into breezy spots,
others into covered places or underground. Consider
also noises and smells, especially the smell of wine.
This is distinctly bad, and you must shun it or
change it.
XVI. Perform all this calmly and adroitly, con-
cealing most things from the patient while you are
attending to him. Give necessary orders? with
cheerfulness and serenity, turning his attention away
from what is being done to him; sometimes reprove
sharply and emphatically, and sometimes comfort

1 Such must be the meaning, but the Greek is strange,

2 Littré takes yévea to refer to different kinds of bed.
3.1 suppose by eating something with a strong and pleasant
odour.
4 Perhaps, ‘‘ give encouragement to the patient to allow
himself to be treated.”

7M has χειριστοτέρη, apparently a ‘‘portmanteau” of

focal and χειροτέρη.
ὧδε M: ἃ δὲ Matthiae.
9. For ἅμα δὲ M has ἃ δέ.

297
 ΠΕΡῚ ΕΥ̓ΣΧΗΜΟΣΥΝΗΣ

ὑποδέξιος, μηδὲν ἐπιδείκνυντα τῶν ἐσομένων ἢ

« / \ ’ / fal > la a

ἐνεστώτων αὐτοῖσι" πολλοὶ yap δι᾽ αἰτίην ταύτην

“ > ,

ἐφ᾽ ἕτερα" ἀπεώσθησαν, διὰ τὴν πρόρρησιν τὴν

10 προειρημένην τῶν ἐνεστώτων ἢ ἐπεσομένων.
XVII. Τῶν δὲ μανθανόντων ἔστω τις ὁ ἐφεστὼς
ὅκως τοῖσι παραγγέλμασιν οὐ πικρῶς 5 χρήσεται,
ποιήσει δὲ ὑπουργίην τὸ προσταχθέν" ἐκλέγεσθαι
δὲ αὐτῶν τοὺς ἤδη ὃ ἐς τὰ τῆς τέχνης εἰλημμένους,
fal \ » ~ ΄-

προσδοῦναί τι τῶν ἐς τὸ χρέος, ἢ ἀσφαλέως

προσενεγκεῖν: ὅκως τε ἐν διαστήμασι μηδὲν
λανθάνῃ σε ἐπιτροπὴν δὲ τοῖσιν ἰδιώτησι
μηδέποτε διδοὺς περὶ μηδενός" εἰ δὲ μή, TO κακῶς
/ < \ Ἂν la 5 > Ν ΄ \ : fal

πρηχθὲν ἐς σὲ χωρῆσαι τὸν ψόγον ἐᾷ"5 μήποτ᾽

a , -

10 ἀμφιβόλως ἔχῃ, ἐξ ὧν τὸ μεθοδευθὲν χωρήσει,

Wee
Kal οὐ15 σοὶNNτὸν ψύγον
,
Trepiawet,’ 7 τευχθὲν δὲ πρὸςace
θὲν δὲ

τὸ γάνος ὃ ἔσται" πρόλεγε οὖν ταῦτα πάντα ἐπὶ

, ly lal ‘

τῶν ποιευμένων, οἷς καὶ τὸ ἐπεγνῶσθαι πρόκειται.

XVIIL. Τούτων οὖν ἐόντων τῶν πρὸς εὐδοξίην
καὶ εὐσχημοσύνην τῶν ἐν τῇ σοφίῃ καὶ ἰητρικῇ
καὶ ἐν τῆσιν ἄλλῃσι τέχνῃσι, χρὴ τὸν ἰητρὸν
1 ἕτερα M: ἑκάτερα Littré (with other MSS.).
2 Littré reads οὐκ ἀκαίρως for οὐ πικρῶς.
3 M has χρήσηται,» οὶ Littré emends to the future.
4 τὸ προσταχθέν L take to bea gloss on ὑπουργίην. It is just
possible that ποιήσει ὑπουργίην is a compound expression
governing τὸ προσταχθέν in the accusative. Cf. Chapter II
νομοθεσίην τίθενται ἀναίρεσιν.
5 T have transposed ἤδη, which in the MSS. is after αὐτῶν.
6 τοῦ ψόγου ἐὰν M. ‘The text is Littré’s.
? περιάψει Littré with one Paris MS.: περιάψειεν M.
8 γένος M: κλέος Littré’s emendation I think the writer
used the poetic word γάνος.
298
 DECORUM, χνι.--χνηι.

with solicitude and attention, revealing nothing of

the patient’s future or present! condition, For
many patients through this cause have taken a turn
for the worse, 1 mean by the declaration I have
mentioned of what is present,! or by a forecast of
what is to come.
XVII. Let one of your pupils be left in charge, to
carry out instructions without unpleasantness, and
to administer the treatment. Choose out those who
have been already admitted into the mysteries of
the art, so as to add anything necessary, and to give
treatment with safety. He is there also to prevent
those things escaping notice that happen in the
intervals between visits. Never put a layman in
charge of anything, otherwise if a mischance occur
the Blane will fall on you.” Let there never be any
doubt about the points which will secure the success
of your plan,? and no blame will attach to you, but
achievement will bring you pride.4 So say before-
hand all this at the Fae the things are done,® to
those whose business it is to have fuller knowledge.é
XVIII. Such being the things that make for good
reputation and decorum, in wisdom, in medicine,
and in the arts generally, the physician must mark

1 Tam in doubt whether or not ἐνεστὼς in these two cases

means ‘‘imminent.” But ἐσομένων and ἐπεσομένων seem to
supeest the meaning ‘‘ present.”
I make no attempt to correct the broken grammar,
holding that the remarks are a lecturer’s notes.
3 The meaning is very obscure.
4 The yévos of M points to the reading γάνος, ‘‘ brightness,”’
perhaps here ‘‘ glory.”
5 The meaning of ἐπὶ τῶν ποιευμένων is very uncertain.
6 Apparently ἐπιγιγνώσκω here means ‘to know in
addition.”
299
 ΠΕΡῚ ΕΥ̓ΣΧΗΜΟΣΥΝΗΣ

διειληφότα τὰ μέρεα περὶ ὧν εἰρήκαμεν, περιεννύ-

μενον πάντοτε τὴν ἑτέρην διατηρέοντα φυλάσσειν,
καὶ παραδιδόντα ποιεῖσθαι; εὐκλεᾶ γὰρ ἐόντα
πᾶσιν ἀνθρώποισι διαφυλάσσεται." οἵ τε δι
αὐτῶν ὁδεύσαντες δοξαστοὶ πρὸς γονέων καὶ
τέκνων" κἤν τινες αὐτῶν μὴ πολλὰ γινώσκωσιν,
10 ὑπ᾽ αὐτῶν τῶν πρηγμάτων ἐς σύνεσιν καθ-
ll ἔστανται.

1 Probably a reference to Chapter I, ληφθείη δ᾽ ἂν τούτων

μέρεα. -
3 What is τὴν ἑτέρην ἢ I must once more revert to my
suggestion that Decorum, with its stilted and often unnatural
language, is full of the secret formulae of a medical fraternity,
the most ‘‘holy” phrases being omitted or disguised. I
think τὴν ἑτέρην is one of these phrases. Surely at the

300
 DECORUM, χνπι.

off the parts! about which I have spoken, wrap

himself round always with the other,? watch it and
keep it, perform it and pass it on. For things that
are glorious are closely guarded among all men.
And those who have made their way through them
are held in honour by parents and children; and if
any of them do not know many things, they are
brought to understanding by the facts of actual
experience,

end of an address to ‘‘the brethren” (ἠδελφισμένος ἰητρός,

Precepts V.) we should expect references to the mysteries of
the craft. And this last chapter seems full of them. How
else can we explain διατηρέοντα φυλάσσειν, παραδιδόντα (hand-
ing on the pass-words), εὐκλεᾶ διαφυλάσσεται, δι’ αὐτῶν
ddevcavtTes? The word σύνεσις, too, seems to be a word of
this class,

301
 Ἰά'διοώτω Βέτρμ ἔνεσδα sepia’ pata
Chink fw ἀξέρῤον
a οὐδ we ησ pit

fay
PHYSICIAN
 ~
-

VAIDICYHS |

ime
=
 INTRODUCTION
CHAPTER I
In order to give a fairly complete account of what
was anciently considered good manners and good
behaviour for doctors I must add to Law, Oath,
Precepts and Decorum the first chapter of the work
Physician.
Very little is known about the position of Physician
in the history of medicine. “Cet opuscule,” says
Littré,’! “n’est mentionné par aucun des anciens
critiques.” And later on; “Dans le silence des
anciens commentateurs il n’est pas possible de se
faire une idée sur l’origine del’opuscule
du Médecin.’’?
After the first chapter the piece goes on to dis-
cuss the arrangement of the surgery, the preparation
of bandages, instruments, and so forth. Then follows
a short discussion of tumours and sores, and the
book finishes with a recommendation to a student
to attach himself to mercenary troops in order to
have practice in surgery *—a fairly sure indication
of a date later than 400 B.c.
1.1: 412: a J. 414:
3 Ἔν τῇσι κατὰ πόλιν diatpiBho: βραχεῖά τίς ἐστι τούτων ἣ
χρῆσις: ὀλιγάκις γὰρ ἐν παντὶ τῷ χρόνῳ γίνονται πολιτικαὶ
στρατιαὶ καὶ πολεμικαί: συμβαίνει δὲ τὰ τοιαῦτα πλειστάκις
καὶ συνεχέστατα περὶ τὰς ξενικὰς στρατιὰς γίνεσθαι. τὸν μὲν
οὖν μέλλοντα χειρουργεῖν στρατεύεσθαι δεῖ καὶ παρηκολουθηκέναι
στρατεύμασι ξενικοῖς: οὕτω γὰρ ἂν εἴη γεγυμνασμένος πρὸς
ταύτην τὴν χρείαν. Chapter XIV.
395
 INTRODUCTION

In Chapter IV an interesting passage occurs in

which the surgeon is advised to avoid showiness
and ostentation in manipulating bandages, as all
such conduct savours of vulgarity and charlatanism.!
Dr. J. F. Bensel? holds that Physician is closely
connected with the treatises Precepts and Decorum.
It is most important to come to some conclusion
as to whether there is a real connection, or whether
there are merely resemblances.
Bensel’s monograph (it is really an edition of
Physician) is very instructive, and compares well
with the somewhat arid discussions to be found
in most similar works. The author sees that all
three books are intended for young beginners; he
points out that the artifices we associate with the
style of Isocrates are to be seen in Physician, and
in particular that in some cases there are verbal
parallels. These tend to indicate that the date of
Physician is 350-300 B.c.
Up to this point it is easy to agree with Bensel.
But when he goes on to assert that Physician is
contemporary with Precepts and Decorum, and that
the last shows Epicurean tendencies, it is difficult
to follow his argument. Physician is comparatively
simple, and the Greek is rarely strange or obscure,
‘There are none of the signs of late date. Precepts
and Decorum, on the other hand, are not only
strange but even fantastic. No extant Greek prose

1 εὐρύθμους δὲ ἐπιδέσιας (surely this is the right accentua-

tion and not ἐπιδεσίας with Littré) καὶ θεητρικὰς μηδὲν
ὠφελεούσας ἀπογινώσκειν: φορτικὸν yap τὸ τοιοῦτον Kal παντελῶς
ἀλαζονικόν, πολλάκις τε βλαβὴν οἷσον τῷ θεραπευομένῳ- ζητεῖ
δὲ ὁ νοσέων οὐ καλλωπισμόν, ἀλλὰ τὸ συμφέρον.
2 See Philologus for 1922, LXXVIIL. 88-130.
306
 INTRODUCTION

shows such peculiar vagaries in diction. The signs

of late date are many and insistent. Finally, the
supposed Epicureanism of Decorum cannot possibly
be reconciled with the assertion made in that work
that physicians give way before the gods, and know
that their art is under the direction of a higher
power. Surely this is Stoic rather than Epicurean
doctrine. The truth seems to be that what Bensel
takes to be Epicureanism is really the received
ethical teaching of later Alexandrine times, which
is in part common to both schools of thought.
The likeness, then, between Physician and the
other two works is a similarity of subject. All are
addresses to young men at the beginning of their
medical course, and lay down the rules of conduct
and practice that such students must follow. In
the face of the evidence it is illegitimate to go
further, and to assert that all were written at the
same time. On the contrary, there is every reason
to think that Physician is considerably earlier than
the other two.
Littré, having pointed out parallel passages to
parts of Physician in Surgery, Ancient Medicine and
several other Hippocratic works, concludes his
Argument with a paragraph so admirable that I quote
it in full.
“A Vaide de ces renseignements on entrevoit
comment un étudiant faisait son éducation. I]
était, ainsi que l’indique le Serment, d’ordinaire de
famille médicale; sinon, il s'agrégeait ἃ une de ces
familles; il commencait de bonne heure; on le
placait dans (zatrion ou officine, et la il s’exercait
au maniement des instruments, ἃ l’application des
bandages, et ἃ tous les debuts de l'art; puis il voyait
397
 INTRODUCTION

les malades avec son maitre, se familiarisait avec

les maladies, apprenait ἃ reconnaitre les temps oppor-
tuns et ἃ user des remedes. De la sorte il devenait
un praticien, et, si son zéle et ses dispositions le
favorisaient, un praticien habile. Dans tout cela
il n’est question ni d’anatomie ni de physiologie;
c'est qu’en effet ces choses-la n’existaient qu’a état
de rudiment, et dés lors ne servaient pas de fonde-
ment ἃ une éducation. Un médecin pouvait, comme
eelui dont parle Hippocrate, croire que l’apophyse
styloide du cubitus et l’apophyse de l’humérus, qui
est dans le pli du coude, appartenaient ἃ un méme
os (des Fractures, § 3), ou, comme un autre dont il
se raille aussi, prendre les apophyses épineuses du
rachis pour le corps méme des vertébres (des Articula-
tions, § 46); ceux-la, on le voit, n’avaient pas la
moindre notion, je ne dirai pas d’anatomie, mais
de l’ostéologie la plus élémentaire. Les hippocra-
tiques, sans avoir une vue distincte des rapports de
Vanatomie avee la médecine, nous montrent les
premiers essais pour sortir de l’empirisme primitif,
obligé nécessairement de se passer d’anatomie et de
physiologie. Hippocrate avait une connaissance
trés-précise des os, Passé cela, son é€cole n’avait
plus rien de précis; des notions, en gros, sur les
principaux viscéres, des efforts infructueux pour
débrouiller la marche des vaisseaux sanguins, une
méconnaissance complete des nerfs proprement dits,
confondus sous le nom de νεῦρα avec toutes les
parties blanches, et, pour me servir du langage
hippocratique, la mention de deux cavilés qui regowwent
et expulsent les matiéres alimentaires, et de beaucoup
d’autres cavilés que connaissent ceux qui soccupent de
ces objets (de l Art, § 10). Les choses étant ainsi
308
 INTRODUCTION

a l’état rudimentaire, on ne s’étonnera pas que toute

la partie théorique roule essentiellement sur les
quatre humeurs et leurs modifications; la spécula-
tion ne pouvait se généraliser qu’a l’aide de ces
éléments qui avaient assez de réalité apparente pour
permettre quelques tentatives de théorie. Mais ce
point de vue suffit pour faire apprécier, sans plus
de détail, ce qu’étaient ces systémes primitifs qu’on
a si longtemps surfaits, et qui ne peuvent pas mieux
valoir que les bases qui les supportent.”

MSS. anv EpitT1ons

Physician is found in V, C, E and Holkhamensis
282. It has been edited by J. F. Bensel in Philo-
logus LX XVIII. (1922), pp. 88-130.
I have collated V and Holkhamensis 282. The
hand of V does not appear to be the same as that of
this manuscript in Dentition, though possibly the
same scribe adopted another style of writing. It is
finer and somewhat neater, while \ and a are written
with long strokes that slope downwards from left to
right. Iota subscript is not written, so that as
δικαιοσύνη is the reading towards the end of Chapter
I, the dative is almost certainly correct. V agrees
very nearly with the vulgate,

399
 IEPI IHTPOY

"Intpod μέν ἐστι Tpoctacin}) ὁρᾶν εὔχρως τε

καὶ εὔσαρκος πρὸς τὴν ὑπάρχουσαν αὐτῷ φύσιν'
ἀξιοῦνται γὰρ ὑπὸ τῶν πολλῶν οἱ μὴ εὖ διακεί-
μενοι TO σῶμα οὕτως " οὐδ᾽ ἂν ἑτέρων ἐπιμελη-
θῆναι καλῶς" ἔπειτα τὰ περὶ αὐτὸν καθαρίωςὃ
ἔχειν, ἐσθῆτι" χρηστῇ καὶ χρίσμασιν εὐόδμοις,
ὀδμὴν ἔχουσιν ἀνυπόπτως πρὸς ἅπαντα' τοῦτο
γὰρ ἡδέως ἔχειν συμβαίνει τοὺς νοσέοντας5 δεῖ δὲ
σκοπεῖν τάδε περὶ τὴν ψυχὴν τὸν σώφρονα, μὴ
10 μόνον τὸ σιγᾶν, ἀλλὰ καὶ περὶ τὸν βίον πάνυ
εὔτακτον, μέγιστα γὰρ ἔχει πρὸς δόξαν ἀγαθά,
τὸ δὲ ἦθος εἶναι καλὸν καὶ ἀγαθόν, τοιοῦτον δ᾽
ὄντα ἴπᾶσι καὶ σεμνὸν καὶ φιλάνθρωπον" τὸ γὰρ

1 εἶναι προστασίην with ἔσται after εὔσαρκος MSS.: ἐστι

προστασίη, with ἔσται omitted, Ermerins: ἰητροῦ μὲν προ-
στασίη ὁρᾶν ὡς εὔχρως τε καὶ εὔσαρκος ἔσται Bensel.
2 οὕτως ὡς MSS.: οὕτως Littré: αὐτοὶ Ermerins.
3 V has ἔπειτα περὶ αὐτῶν καθαίρειν ὧς. πρέπει (for τὰ περὶ)
Ermerins. Bensel reads καθαρείως.
4 After ἐσθῆτι Ermerins adds τε.
5 J think that εὐόδμοις isa gloss on ὀδμὴν ἔχουσιν ἀνυπόπτως
πρὺς ἅπαντα, and that τοῦτο. -. νοσέοντας is a gloss on the
whole preceding sentence. It should be noticed that the
grammar of the second gloss is faulty, and perhaps τοῖς
νοσέουσι should be read.
6 περὶ τὴν ψυχὴν σώφρονα V, which has also τοῦτο before
310
 ΕΠ Rid SICLAN

CHAPTER I
Tue dignity of a physician requires that he should
look healthy, and as plump as nature intended him
to be; for the common crowd consider those who
are not of this! excellent bodily condition to be
unable to take care of others. Then he must be
clean in person, well dressed, and anointed with
sweet-smelling unguents that are not in any way
suspicious. ‘This, in fact, is pleasing to patients.
The prudent man must also be careful of certain
moral considerations?— not only to be silent,
but also of a great regularity of life since
thereby his reputation will be greatly enhanced; he
must be a gentleman in character, and being this he
must be grave and kind to all, For an over-forward
1 The οὕτως of this sentence is not otiose: ‘*those who
are not well off in these respects” (1.6. of a healthy com-
plexion and not too thin). Ermerins emendation to αὐτοί is
therefore not necessary, though it is ingenious.
* Bensel’s reading will mean ‘‘ the following are important
characteristics of a prudent soul.”
3 It is easy to understand εἶναι with εὔτακτον from the εἶναι
in the clause after the parenthesis. This understanding of
a word or phrase in a first clause, which is actually used in a
second clause, being unknown in modern English, is often a
cause of obscurity.

σκοπεῖν. Hrmerins reads and punctuates τὴν ψυχήν" σώφρονα.

«ον εὔτακτον εἶναι. Gensel has τὴν ψυχὴν τὴν σώφρονα.
7 Perhaps ἐόντα.
318
 ἹΤΕΙΡῚ IHTPOY

προπετὲς καὶ τὸ πρόχειρον καταφρονεῖται, κὴν

πάνυ χρήσιμον ἢ" σκεπτέον > δὲ ἐπὶ τῆς ἐξουσίης"
τὰ γὰρ αὐτὰ παρὰ τοῖς αὐτοῖς σπανίως ἔχοντα "
ἀγαπᾶται. σχήμασι δὲ ἀπὸ μὲν προσώπου
σύννουν μὴ πικρῶς" αὐθάδης 8 γὰρ δοκεῖ εἶναι
καὶ μισάνθρωπος, ὁ δὲ ἐς γέλωτα ἀνιέμενος καὶ
20 λίην ἱλαρὸς φορτικὸς ὑπολαμβάνεται" φυλακτέον
€ τὸ τοιοῦτον οὐχ ἥκιστα. δίκαιον δὲ πρὸς
πᾶσαν ὁμιλίην εἶναι" χρὴ γὰρ πολλὰ ἐπικουρεῖν
δικαιοσύνην" * πρὸς δὲ ἰητρὸν οὐ μικρὰ συναλὰ-
λάγματα τοῖσι νοσέουσίν 5 ἐστιν καὶ γὰρ
αὐτοὺς ὃ ὑποχειρίους ποιέουσι τοῖς ἰητροῖς, καὶ
πᾶσαν ὥρην ἐντυγχάνουσι γυναιξί, παρθένοις,
καὶ Ἷ τοῖς ἀξίοις πλείστου κτήμασιν" ἐγκρατέως
οὖν δεῖ πρὸς ἅπαντα ἔχειν ταῦτα. τὴν μὲν οὖν
29 ψυχὴν καὶ τὸ σῶμα οὕτω διακεῖσθαι.
1 Bensel with V reads σκοπὸν for σκεπτέον.
2 σπανίως ἔχουσιν MSS.: σπανίως ἔχοντα Littré.
8 αὐθάδης... μισάνθρωπος MSS.: Ermerins has neuters.
4 δικαιοσύνην Holkhamensis 282, and apparently E: δικαι-
οσύνη V andC: δικαιοσύνῃ Bensel
5 yoootalv V: ἀρρωστέουσιν Ermerins.
§ αὐτοὺς MSS. : αὑτοὺς Zwinger, Linden: ἑωυτοὺς Ermerins.
τ Ermerins omits καὶ after παρθένοις.

312
 THE PHYSICIAN, 1.
obtrusiveness is despised, even though it may be
very useful. Let him look to the liberty of action
that is his; for when the same things are rarely
presented to the same persons there is content.!_ In
appearance, let him be of a serious but not harsh
countenance; for harshness is taken to mean arro-
gance and unkindness, while a man of uncontrolled
laughter and excessive gaiety is considered vulgar,
and vulgarity especially must be avoided. In every
social relation he will be fair, for fairness must be
of great service. The intimacy also between
physician and patient is close. Patients in fact
put themselves into the hands of their physician,
and at every moment he meets women, maidens
and possessions very precious indeed. So towards all
these self-control must be used. Such then should
the physician be, both in body and in soul.
1 So Littré. But it is more than doubtful if the Greek
will bear this meaning. The reading of V (σκοπὸν) points to
corruption of the text, as does the σπανίως ἔχουσιν of the
MSS.
2 Bensel’s emendation to the dative is very attractive, and
is probably right: ‘‘for on many occasions one must come to
the help of fairness.”

313
VOL. 11 N
 prom nepelree Lindudtes
. mbhenca es onilts ou) After χεῤϑένρύη
}
|

ete
DENTITION
 INTRODUCTION
Or this short piece Littré! says: “Ce trés court
fragment n’est cité par aucun ancien commentateur,
rien ne peut nous faire deviner de qui il est, ni ou
il a été pris.” In his Argument he begins: “Cet
opuscule est rédigé dans la forme aphoristique, et,
tout court quil est, il témoigne que l’auteur avait
étudié, non sans fruit, l’état des enfants a la
mamelle et leurs maladies.”2
Adams’? remarks are very similar: “This little
tract is destitute of any competent evidence of its
authenticity. Some of the observations contained
in it bespeak a familiar acquaintance with the
diseases of infancy.”
The account in Pauly-Wissowa is even scantier in
its information: “ein Blittchen iiber das Zahnen
der Kinder, wie das vorige weder von Galen noch
Erotian erwahnt.”
In spite of these rather discouraging remarks
Dentition is a work of no little interest. In the
first place it is written in aphorisms, and like most
medical aphorisms deals with prognosis rather than
treatment. Then again it is curiously short and
abrupt, and the reader wonders why it was written
in the present form, The answer to this puzzle may
1]. p. 415. 2 VIII. p. 542.
SO Violy eps 124,
317
 INTRODUCTION

perhaps become plainer after a discussion of the

subject matter of Dentition.
It is obvious to any medical man that the tract is
divided into two parts, both of which contain pro-
positions apparently irrelevant to the main subject.
Roughly speaking, however, one may put the matter
thus:
(1) Propositions I.—XVII. deal with dentition
(ὀδοντοφυΐα), and incidentally with the suckling
and weaning of infants.
(2) Propositions XVIIL—XXXII. deal with
ulceration of the tonsils (παρίσθμια), uvula
and throat.
Teething and ulcerated throats are not connected,
and it may be asked why they are here placed side
by side. A short work dealing with both dentition
and ulcerated throats is indeed a strange mixture.
It is remarkable that the key-word to most or
the first part is ὀδοντοφυΐα, while of the second part
it is παρίσθμιας This suggests that Dentilion is an
extract from a larger collection of aphorisms, which
were arranged in ἃ kind of alphabetical order. Ir
the tract consisted only of propositions VI.—XII.
and XVIII., XX.—XXVII., XXX.—XXXII., no
doubt would be possible; every proposition would
contain one or the other of the key-words. But
there remain :—
(a) I.—V., with the key-words γάλα and θηλάζω.
(ὁ) XIII.—XVII., with the key-words οὐρεῖσθαι,
παράκειται (?), παρεσθίω, παρηθῶ, leading on
to παρίσθμια in XVIII.
(c) XIX., the key-word of which is doubtful.
(d) XXVIII., XXIX., the key-words of which are
doubtful.
318
 INTRODUCTION

Now surely ὀδοντ-, οὐρ-, παρα-, παρε-, παρη-, παρι-,

must be intentionally set in alphabetical order, and
I suggest that a scribe, copying a larger collec-
tion of aphorisms, omitted accidentally ὀδοντοφυΐα
to παρίσθμια. This larger collection was arranged
alphabetically, and probably dealt with diseases of
childhood. When the scribe found out his mistake,
he wrote out the omitted portion at the end, and
added to it a few other propositions that he had
missed. <A later scribe, misinterpreting the facts,
regarded the appendix as a fresh work, and gave
it the not unnatural name Denitition. These remarks
may be condemned as speculative guesses, but they
are guesses to which an interesting parallel is to
be found in the Paris manuscript 2255(E). At
the end of this manuscript is a piece called περὶ
προγνώσεως ἐτῶν. On examining it we find that it
is a fragment of Airs Waters Places, which some
scribe omitted, placed at the end of his volume,
and so added a fresh treatise to the Hippocratic
collection! —
It is not at all unlikely that there are other
similar fragments in the Hippocratic collection.
Possibly, too, longer works contain fragments in-
| serted by scribes who thought that they had found
| a suitable place for them. One or two passages, for
instance, in Epidemics I. strongly suggest by their
irrelevance an origin such as I have described.
The language of Dentition is in some respects
unusual,
Proposition II. Bopds. A poetic word(?). See
Aristophanes Peace 38. éAxw, “I drink,”
seems poetic. See Euripides Phoen. 987
(ἕλκειν μαστόν).
319
 INTRODUCTION

Proposition III. ἐπιναύσιος is apparently a late

word.
Proposition IV. πολλὴ φέρεται ἡ κοιλίη. εὐπεπτῶ
is very rare.
Proposition XII. χειμῶνας ἔχει, if this reading be
correct.
Proposition XIV. παρηθῶ, of the bowels being
moved.
Proposition XV. ἀναλαμβάνω, of eating.
Proposition XVII. παρηθῶ.
Proposition XXV. ἀσμενίζω. This is apparently
a late word.
Proposition XXVIII. ἀναλαμβάνω, of taking food
or drink.
Proposition XXIX. εὐτροφὴς (if the reading be
correct). It is apparently ἅπαξ λεγόμενον.
The number of strange expressions in so short
a piece points to a late date. If Dentition be late,
it forms an exception to my general statement that
the aphoristie style ceased to prevail among medical
writers after 400 8.6.

MSS. anv EniTIoNs

The manuscripts containing Dentition are V, C, E,
and Holkhamensis 282.
I have collated V and Holkhamensis 282. In
this treatise the two are not strikingly alike; in
fact, the close correspondence between the two
manuscripts seems to end where they no longer
correspond in the order of the treatises, namely after
Eight Months’ Child.
On the other hand, if I may judge from Littré’s
apparatus criticus, V and C (Paris 2146) are almost
320
 INTRODUCTION

identical, and they also contain the treatises in the

same order. It seems quite certain that C is a mere
copy of V.
V reads πολὺ in Proposition III. and in others, but
πουλὺ in V and in XXVIII. (τὰ πουλὺ γάλα κ.τ.λ.),
although later in the same sentence πολὺ occurs.
The pronominal forms in ὅπ- are the almost
universal rule, but in XIX. and XXII, δκ- is found.
The scribe regularly omits iota subscript, but in
one place (XXX.) iota is written subscript between
the -y- and -o- of τῇσιν ἄλλῃσιν ὥρῃσι.
Sometimes, instead of dividing a word between
one line and the next, the scribe preferred to write
part of the word with a mark of abbreviation. Thus
χειμῶνας appears as χειμῶνν, δυναμέι ων as δυναβέν᾽
and θηλάζειν as θηλάζΖ. It is quite likely that
corruptions have sometimes been caused by systems
of abbreviation and contraction.
Examination of Dentition as it appears in V con-
firms my belief that no confidence can be placed in
the spelling of even our best manuscripts in the
matter of such points as ὅπ- and éx-.
In places the text of Dentition is very corrupt.
Accordingly, instead of attempting to restore hope-
less passages, I have printed the text of Littré
between daggers. In the footnotes emendations
are mentioned, and in some cases discussed.
I know of no separate editions of the piece,
although it is included in the editions of Littré
and Ermerins,

227
 ΠΕΡῚ OAONTO®YIH2
I. Τὰ φύσει εὔτροφα τῶν παιδίων οὐκ ἀνάλογον
τῆς σαρκώσεως ἷ καὶ τὸ γάλα θηλάζει.
II. Τὰ βορὰ καὶ πολὺ ἕλκοντα γάλα οὐ πρὸς
λόγον σαρκοῦται.
III. Ta πολὺ διουρέοντα τῶν θηλαζόντων
ἥκιστα ἐπιναύσια.3
IV. Οἷσιϑ πολλὴ φέρεται ἡ κοιλίη καὶ εὐ-
πεπτοῦσιν, ὑγιεινότερα: ὁπόσοισιν ὀλίγη, βοροῖ-
σιν ἐοῦσι καὶ μὴ ἀνάλογον τρεφομένοισιν," ἐπίνοσα.
V. Ὁπόσοισιδ δὲ πολὺ γαλακτῶδες ἀπε-
μεῖται, κοιλίη συνίσταται.
VI. Ὁπόσοισιν ἐν ὀδοντοφυΐῃ ἡ κοιλίη πλείω
ὑπάγει ἧσσον σπᾶται ἢ ὅτῳ ὀλιγάκις.
VII. Ὁπόσοισιν ἐπὶ ὀδοντοφυΐῃ πυρετὸς ὀξὺς
ἐπιγίγνεται ὀλιγάκις σπῶνται.
VIIL. Ὁπόσα ὀδοντοφυεῦντα εὔτροφα μένει
καταφορικὰ ἐόντα κίνδυνος σπασμὸν ἴ ἐπιλαβεῖν.
IX. Τὰ ἐν χειμῶνι ὀδοντοφυεῦντα, τῶν ἄλλων
ὁμοίων ἐόντων, βέλτιον ἀπαλλάσσει.
1 σαρκώσεως MSS. : σαρκώσιος Mack.
2 ἐπιναύσια V, Holk. 282, C: ἐνιαύσια vulgate: ναυσίᾳ
Ermerins.
3 οἷσι V: Holk. 282 has ὁκόσοισι in the margin, but οἷσι in
the text.
4 The form of εὐπεπτοῦσιν arouses suspicion,
322
 DENTITION
I, Cuttpren who are naturally well-nourished do
not suck milk in proportion to their fleshiness.
II. Children with voracious appetites, and who
suck much milk do not put on flesh in proportion.
ΠῚ. Of sucking children those that pass much
urine are the least subject to vomiting.
IV. Children that pass copious stools and have
good digestion are the more healthy; those that
pass stools scantily, and with voracious appetites are
not nourished in proportion, are unhealthy.?
V. Those that vomit copiously milky matters suffer
from constipation.
V1. Those who while teething have their bowels
moved often are less subject to convulsions than
those who have them moved seldom.
VII. Those who while teething are attacked by
acute fever seldom suffer from convulsions.
VIII. Those who while teething are lethargic
while remaining well-nourished run a risk of being
seized with convulsions.
IX. Those who teethe in winter, other things being
equal, come off better.
1 Or, ‘‘ subject to illness,”

5 ὑγιεινότερα.. . . τρεφομένοισιν omitted by Holk. 282.

ὁ ὁπόσοισι V: Holk. 282 reads ὁκόσοισι with π᾿ written over
the «, and so also in other places.
7 σπασμὺς V and C: σπασμὸν Littré.
323
 ΠΕΡῚ OAONTO®YIH=

X. Ov πάντα τὰ ἐπὶ ὀδοῦσι σπασθέντα τελευτᾷ:

πολλὰ δὲ καὶ διασῴξεται.
XI. Τὰ μετὰ βηχὸς ὀδοντοφυεῦντα χρονίζει}
ἐν δὲ τῇ διακεντήσει ἰσχναίνεται μᾶλλον.
XII. ὋὉπόσα ἐν τῷ ὀδοντοφυεῖν χειμῶνας ἔχει,
ταῦτα καὶ προσεχόντως ἠγμένα ῥᾷον φέρει
ὀδοντοφυΐαν.
ΧΉΠ. Τὰ διουρεῦντα πλέον ἢ διαχωρεῦντα
πρὸς λόγον εὐτροφώτερα.
XIV. Ὁ πύσοισιν οὐρεῖται μὴ πρὸς λόγον,
κοιλίη δὲ πυκνῶς ὠμὸν ἐκ παιδίων παρηθεῖ,
ἐπίνοσα.
XV. Τὰ εὔυπνα καὶ εὔτροφα πολὺ tavarap-
βάνειν 3 καὶ παράκειται οὐχ ἱκανῶς διῳκημένον.ἵ 4
XVI. Ta παρεσθίοντα ἐν τῷ θηλάζειν ῥᾷον
φέρει ἀπογαλακτισμόν.
XVII. Τὰ πολλάκις παρηθεῦντα δίαιμον καὶ
ἄπεπτον κατὰ κοιλίην πλεῖστα τῶν ἐν πυρετῷ
ὑπνώδεα.
1 χρονίζει Littré: χρονίζειν V and C,
2 ταῦτα καὶ is omitted by Ermerins.
3 ἀναλαμβάνει Foes: ἀναλαμβάνειν MSS.
4 It is hard to decide whether Holk. 282 has διωκημένον or
διωκειμένον.
5 παρηθεῦντα Foes: παριθεῦντα or παρυθεῦντα MSS.

1 For this sense of χειμὼν see e.g. Breaths XIV. τῆς νούσου
καὶ Tov παρεόντος χειμῶνος, and also Ermerins’ note on this
passage. The meaning seems to be that during teething
stormy ‘‘tantrums” on the part of the child are a better
sign than a subdued, semi-comatose state.
3 Perhaps πρὸς λόγον goes with διαχωρεῦντα, though the
order of words is against this, The sense, however, would
be improved. ‘‘ Those who, in proportion, pass more urine
than faeces are better nourished.” So Littré,
324
 DENTITION, x.-xvu

X. Not all children die that are seized with

convulsions while teething; many recover.
XI. Teething is protracted when complicated with
a cough, and emaciation in such cases is excessive
while the teeth are coming through.
XII. Children who have a troublesome time while
teething, if they are suitably attended to, bear up
more easily against teething.
XIII. Those that pass more urine than faeces are
proportionately better nourished.”
XIV. Those who do not pass urine in proportion,
but from babyhood discharge undigested food fre-
quently, are unhealthy.
XV. Children who sleep well, and are well-
nourished, may take a great deal of food, even
though it is placed before them _ insufficiently
prepared for digestion.4
XVI. Those that eat solid food while being
suckled bear weaning more easily.
XVII. Those that often pass stools of undigested
food mixed with blood, the great majority of them
when feverish are drowsy.®
3 Or, ‘‘ subject to illness.”
4 It is fairly certain that the general sense of this pro-
position is to the effect that children who have healthy
constitutions may without harm put a strain upon their
digestive organs, But the exact reading is more than un-
certain. παράκειται is strange, and cannot mean πάρεστι, as
Littré thinks, But παράκειται seems to be the key-word
(παρα-, with παρε- in the next proposition), and so is probably
right. Perhaps εἰ has fallen out after καὶ (the scribe may
have thought that οὐχ was wrong after ei), but I can find no
parallel to this sense of διῳκημένον.
5. Here too the Greek is strange, and I am not satisfied
with the text, though I can offer no better reading. Possibly
τῶν should be τούτων or ἐόντα ; possibly it should be omitted.
325
 ΠΕΡῚ OAONTO®YIH=

XVIII. Τὰ ἐν παρισθμίοις ἕλκεα ἄνευ πυρετῶν

γιγνόμενα ἀσφαλέστερα.
XIX. Ὁπόσοισιν ἐν τῷ θηλάζειν τῶν νηπίων 1
βὴξ προσίσταται, σταφυλὴν εἴωθε μείζονα ἔχειν.
XX. Ὁπύσοισι ταχέως ἐν παρισθμίοις νομαὶ
ἐφίστανται, τῶν πυρετῶν μενόντων καὶ βηχίων,
κίνδυνος πάλιν γενέσθαι ἕλκεα.
ΧΧΙ. Τὰ παλινδρομήσαντα ἐν ἰσθμίοις ἕλκεα
trois ὁμοίοισιϊ 3 κινδυνώδεα.
ΧΧΊΙ. ΤΤοῖσι παιδίοισιν ἀξιολόγοις ἕλκεσιν 4
ἐν παρισθμίοισι, καταπινομένων σωτηρίας °
ἐστίν, ὁπόσα δὴϑ8 μᾶλλον τῶν πρότερον μὴ
δυναμένων καταπίνειν. ®
XXIII. Ἔν παρισθμίοις ἕλκεσι, πολὺ1 τὸ
χολῶδες ἀνεμεῖσθαι ἢ κατὰ κοιλίην ἔρχεσθαι,"
κινδυνῶδες.
XXIV. Ἔν τοῖσιν ἐν παρισθμίοισιν ἕλκεσιν
ἀραχνιῶδές 15 τι ἐὸν οὐκ ἀγαθόν.
ΧΧΥ. Ἐν τοῖσιν ἐν παρισθμίοισιν ἕλκεσι
1 Ermerins places τῶν νηπίων after ὁπόσοισι.
2 Ermerins omits ἕλκεα.
8 ὁμοίοισι (or ὁμοίωσι) MSS.: ὠμοῖσι Calvus: νηπίοισι
Cornarius and Ermerins.
4 ἀξιόλογοις ἕλκεσιν MSS. : ἀξιόλογα ἕλκεα Ermerins.
5 καταπινομένων MSS. : καταπίνειν δυναμένων Ermerins after
Linden.
6 σωτηρίας ἐστίν MSS. : σωτήριά ἐστι Ermerins.
7 The MSS. punctuate before ὁπόσα and after χολῶδες in
the next proposition. Littré suggested the punctuation in
the text and he is followed by Ermerins.
8 δὴ MSS.: δὲ Ermerins.
9. Ermerins punctuates after πρότερον and marks an hiatus
alter καταπίνειν.
10 Holk. 282 has τὸ πολύ.
1 ἔρχεσθαι MSS. : διέρχεσθαι Ermerins.
326
 DENTITION, χνιῖχχν.

XVIII. Ulcers on the tonsils that come without

fever are less dangerous.
XIX. Babies that are attacked by a cough while
being suckled usually have an enlarged uvula.
XX. When corroding sores form quickly on the
tonsils, the fevers and coughs remaining, there is a
danger of ulcerations occurring again.
XXI. Ulcerations that recur on the tonsils are
dangerous,!
XXII. When children have considerable ulceration
of the tonsils, if they can drink, it is a sign that they
may recover, the more so if they could not drink
before.?
XXIII. In cases of ulcerated tonsils, to vomit
bilious matters, or to evacuate them by stools, is
attended with danger.
XXIV. In cases of ulcerated tonsils, the formation
of a membrane like a spider’s web is not a good
sign.®
XXV. In cases of ulcerated tonsils, after the first

1 The conjecture of Cornarius (‘‘of babies”) is most in-

genious and may be right. I suspect, however, that τοῖς
ὁμοίοισι is part of a corrupted gloss on ἰσθμίοις, which some
scholiast saw was used in the same sense as (ὁμοίως) παρισθμίοις.
2 The most corrupt proposition in Dentition. It seems
impossible to restore the exact text of the original. One
suspects, however, that Ermerins is right in reading ἀξιόλογα
ἕλκεα and σωτήριά ἐστι, and that Linden correctly changed
καταπινομένων to καταπίνειν δυναμένων. The sense of ὁπόσα
. καταπίνειν is fairly certain, but the Greek to represent
it could be written in several ways.
5 It would be interesting if we could interpret this pro-
position correctly.

12 Holkamensis 282 omits dveueioda . . . ἀραχνιῶδες, the

eye of the scribe passing from -@des to -ὥδες.

327
 ΠΕΡῚ ΟΔΟΝΤΟΦΥΙΗΣ

μετὰ τοὺς πρώτους χρόνους διαρρεῖω; φλέγμα διὰ

τοῦ στόματος, πρότερον οὐκ ὄν, χρήσιμον, ὅμως
ἀνακτέον: ἢν δὲ ἄρξηται “συνδιδόναι,; πάντως
ἀσμενιστέον: τὸ δὲ μὴ οὕτως διαρρέον εὐλα-
βητέον.
XXVI. Ῥευματιζομένοις παρίσθμια κοιλίη
κατενεχθεῖσα πλείω 3 λύει τὰς ξηρὰς βῆχας
θ a lA 3 \ \ “ Η

παιδίοισιν ἀνενεχθέν τι 4| πεπεμμένον πλείω λύει.

XXVII. Τὰ πολὺν χρόνον ἐν παρισθμίοις ἕλκεα
ἀναυξῆ μένοντα ἀκίνδυνα πρὸ τῶν πέντε ἢ ἕξ
ἡμερέων.
XXVIII. Ta πολι ΝΑ τῶν θηλαζόντων
ἀναλαμβάνοντα ὡς τὸ πολὺ ὑπνώδεα.
XXIX. Ta μὴ tedtpopéat® τῶν θηλαζόντων
ἄτροφα καὶ δυσανάληπτα.
XXX. ἽἝλκεα ἐν θέρει γιγνόμενα ἐν παρισθμίοις
χείρονα τῶν ἐν τῆσιν ἄλλῃσιν ὥρησι: τάχιον
γὰρ νέμεται.
XXXI. Τὰ περὶ σταφυλὴν νεμόμενα ἕλκεα ἐν
παρισθμίοισιν, σῳζομένοισι τὴν φωνὴν ἀλλοιοῖ.
XXXII. Τὰ περὶ φάρυγγα νεμόμενα ἕλκεα
χαλεπώτερα καὶ ὀξύτερα ὡς ἐπιπολὺ δύσπνοιαν
ἐπιφέρει.
1 ὃν MSS.: ἰὸν Ermerins. Perhaps ἐόν.
2 ἄρξηται ξυνδιδῷ MSS. : ἄρξηται καὶ ξυνδιδῷ Mack: ἄρξηται
ἣν ξυνδιδῷ Ermerins: ἄρξηται ξυνδιδόναι Littré: ἄρξηται
συνδιδόν would be nearer the MSS.
3 Ermerins omits πλείω.
4 Ermerins omits παιδίοισιν and reads ἀνενεχθὲν δέ τι. V
has τί.
5 εὐτροφέα MSS. : εὔτροφα Hrmerins.
6 Before σῳζομένοισι V, Holk. 282 and C have γῆν, but
read παρισθμίοις, not παρισθμίοισιν. Possibly γῆν has arisen
from the -..
328
 DENTITION, χχν.-- χχχηι.

periods it is useful for phlegm to flow from the

mouth, which before did not do so; nevertheless it
must be brought up. If the symptoms begin to dis-
appear,it is altogether a welcome sign. Ifthe phlegm
does not flow in this way, you must be careful.
XXVI. When there is a discharge on the tonsils,
in most cases dry coughs are resolved by evacuation
through the bowels; with children most cases are
resolved by the vomiting of concocted matters.
XXVII. Ulcerations on the tonsils, that remain
for a long time without increasing, are not attended
with danger before five or six days.?
XXVIII. Children at the breast that take much
milk are generally drowsy.
XXIX, Children at the breast that are ill nourished 8
also pick up strength with difficulty,
XXX. Ulcerated tonsils that occur in summer are
worse than those that occur at other seasons, for
they spread more rapidly.
XXXI. Ulcers on the tonsils that spread over the
uvula alter the voice of those who recover.
XXXII Ulcers that spread about the throat are
more serious and acute, as they generally bring on
difficulty of breathing.
1 The readings ὃν and συνδιδόναι are uncertain, but the
sense is quite clear.
2 Littré points out that it is difficult to fit in πολὺν
χρόνον with mpd τῶν πέντε ἢ ἕξ ἡμερέων. J agree with him,
and believe that the first phrase is a gloss on the second.
3 The word evtpopéa can scarcely be right; it should be
εὐτραφέα or ettpopa But even when it is corrected it is
otiose with ἄτροφα. I suspect that there were once two
readings (the Hippocratic collection has hundreds of such
slight variations), namely, τὰ μὴ εὐτραφέα τῶν θηλαζόντων καὶ
δυσανάληπτα and τὰ ἄτροφα τῶν θηλαζόντων καὶ δυσανάληπτα.
At some time these two versions were combined into one.
428
 POSTSCRIPT
(1) Ossections may be raised to the use of
“abscession”’ to translate ἀπόστασις. It is certainly
not used in modern English, but neither are the
ideas associated with ἀπόστασις accepted by modern
science. The only alternative to the use of the term
“abscession’’ would be to transliterate the Greek
word with a footnote giving its meaning.
(2) Regimen in Acute Diseases, XIX. p. 78, Il. 11
011. I am in doubt whether the sentence ἢν δὲ μὴ
ὑπεληλύθῃ ὃ παλαιότερος σῖτος νεοβρῶτι ἐόντι, K.T.A.
refers or not to the former part of the chapter
(ἐπισχεῖν τὴν δόσιν τοῦ ῥυφήματος, ἔστ᾽ ἂν οἴηται
κεχωρηκέναι ἐς τὸ κάτω μέρος τοῦ ἐντέρου τὸ σιτίον). My
translation so takes it, identifying ὑπεληλύθῃ and
κεχωρηκέναι ἐς TO κάτω μέρος TOD ἐντέρου. It is possible,
however, that a new case is introduced. The
patient has recently eaten food, but his bowels were
even before this (παλαιότερος) full of unevacuated
food. In such cases the doctor is recommended to
use an enema or a suppository.
(3) Regimen in Acute Diseases, XXXVII. p. 92,
1.27. Though all the MSS. read μὴ I feel inclined
to delete it. Possibly it may be retained as a
pleonastic or redundant μή, but it would be difficult
if not impossible to find a parallel. This pleonastic
μή; so far as I know, is not found with an infinitive
depending upon θαυμαστὸν εἶναι or its equivalent. It
33°
 POSTSCRIPT
might easily be a repetition (in uncials) of the last
syllable οἵ εἶναι.
(4) Regimen in Acute Diseases, XLVIIL. p. 104. I
feel that the whole of this chapter, and perhaps the
next, is an interpolation. The sentence ὅτι... és
τὰ ῥυφήματα μεταβάλλουσιν ἐκ τῆς κενεαγγίης is either
corrupt or a rather inane truism. The next sentence,
ἔπειτα οὐ χρηστέον ῥυφήμασιν, πρὶν ἡ νοῦσος πεπανθῇ ἢ
ἄλλο τι σημεῖον φανῇ ἢ κατὰ ἔντερον, κενεαγγικὸν ἢ
ἐριστικόν, ἢ κατὰ τὰ ὑποχόνδρια, is directly contrary to
the whole teaching of Regimen in Acute Diseases, and
in particular cannot possibly be reconciled with
Chapters XII-XIV. Chapter XLIX is perhaps not
an interpolation, but a parenthesis which in a
modern book would take the form of a footnote.
(5) Regimen in Acute Diseases, LXV. Ρ- L202:
All the MSS. read προσκαταχεῖσθαι. But it is imme-
diately followed by μετακαταχεῖσθαι. As προσ- and
mpo- are constantly confused by scribes, it is just
possible that we should read προκαταχεῖσθαι. “ Water
should be poured over the body both before and
after it is rabbed with soap.”
(6) Sacred Disease, IV. p. 146, ll. 9-11. I am
dissatisfied not only with the editors’ emendations,
but also with my own conjecture. The more I
study the passage the more I am convinced that the
words οὔτε εἴργεσθαι down to αὐτοῖς εἰσίν; are a gloss
or glosses. The variants in the MSS. (besides those
given on p. 146, M has δεινοὶ ἄρ᾽ αὐτοῖς εἰσίν, and @
has δεινοὶ αὐτοῖς ἐῶσιν) point in the same direction.
Moreover, οὔτε before εἴργεσθαι should be οὐδέ.
Both (a) οὔτε εἴργεσθαι ἂν οὐδενὸς τῶν ἐσχάτων, and
(ὁ) ποιέοντες ἕνεκά γε: πῶς οὐ δεινοί (M) or
ποιέοντες ὡς οὐ δεινοί (A)
331
 POSTSCRIPT

look like rather childish glosses on σελήνην καθαιρήσει

καὶ ἥλιον ἀφανιεῖ κιτιλ. It should be remembered
that no Greek writings were so likely to become
corrupted by glosses as were the medical works. If
the two phrases I have indicated are taken away the
text runs: θεοὺς οὔτε εἶναι νομίζειν οὔτε ἰσχύειν οὐδέν"
εἰ γὰρ ἄνθρωπος μαγεύων καὶ θύων σελήνην καθαιρήσει
. οὐκ ἂν ἔγωγέ τι θεῖον νομίσαιμι, which is both
good grammar and good logic.
Sacred Disease, X1X. p. 178. In 6 the passage
from 1. 5 to 1. 10 appears thus (I do not correct
mistakes):

ot δ᾽ ὀφθαλμοὶ καὶ τὰ Gta’ καὶ ἡ γλῶσσα καὶ ai

χεῖρες" καὶ οἱ πόδες" οἱ ἂν ὁ ἐγκέφαλος γινώσκη. τοιαύτα
πρήσσουσι" γίνεται γὰρ ἐν ἅπαντι τῶ σώματι τῆς φρονή-
σιος τε ws ἂν μετέχηι τοῦ ἠέρος" ἐς δὲ τὴν ξύνεσιν ὁ
ἐγκέφαλός ἐστιν ὁ διαγγέλλων.

In M we have:
οἱ δε ὀφθαλμοὶ καὶ τὰ οὔατα καὶ ἢ γλῶσσα καὶ αἱ
ε 3 ‘ Ν Ἂν » ‘ ε Lol Ν ε

χεῖρες καὶ οἱ πόδες, οἷα ἂν ὁ ἐγκέφαλος γινώσκηι, τοιαῦτα

ὑπηρετοῦσι᾽ γίνεται yap παντὶ τῶ σώματι τῆς φρονήσιός
cal Ν cal f a

n a
τε. ὡς ἂν μετέχη τοῦ ἠέρος" és δὲ τὴν σύνεσιν. ὁ
ἐγκέφαλός ἐστιν 6 διαγγέλλων.
> , / > «ε /

The reading ὑπηρετοῦσι (“the limbs are the

servants of the decisions of the brain’’) is attractive,
and may be right. But the form is suspicious, and
in spite of its attractiveness the word probably arose
out of πρήσσουσι spelt πρήττουσι.
But the second sentence is ungrammatical, and
Littré’s text, which I have printed between daggers,
is little, if any, better than the manuscripts. It is
332
 POSTSCRIPT

easy to rewrite something grammatical with the

required sense, 6. g. :
γίνεται yap ἅπαντι τῷ σώματι ἡ φρόνησις ἕως ἂν
μετέχῃ τοῦ ἠέρος,
or
γίνεται yap ἅπαντι τῷ σώματι τῆς φρόνησιός τι, ws ἂν
μετέχῃ τοῦ ἠέρος.
Even when the grammar is corrected other
difficulties remain. ‘The writer indeed is not very
careful in his use of psychological terms, but it is
quite impossible to reconcile this attribution of
φρόνησις to all the body with the statement (Chapter
ΧΧῚ:
τῆς μέντοι φρονήσιος οὐδετέρῳ μέτεστιν,
z.e. neither heart nor midriff participate in φρόνησις.
They have αἴσθησις only.
When we consider the ease with which glosses,
and stupid glosses, would find their way into the
Hippocratic texts,! it is difficult not to believe that
we have here an unintelligent note. If the sentence
be deleted the text runs:
ola ἂν ὃ ἐγκέφαλος γινώσκῃ, τοιαῦτα πρήσσουσι: és δὲ
τὴν σύνεσιν ὃ ἐγκέφαλός ἐστιν ὃ διαγγέλλων.
The brain tells the limbs how to act, and is the
messenger to consciousness, telling it what is
happening.

(7) Secret Societies aND THE Hippocratic

Writincs
I suggest in my introduction to Decorum that this
work represents an address delivered before a secret
1 See pp. xlvii., xiviii.
333
 POSTSCRIPT

society of physicians. It will be well briefly to review

the evidence.
(1) Decorum is written in fantastic Greek of such
a peculiar nature that no hypothesis, except
that the author was in parts intentionally
quaint and in others intentionally obscure,
will account for the facts.
It is well known that the liturgies of secret
societies affect strange words and expressions.
(2) The obscurity is greatest when the writer is
speaking of σοφία, the gods, and the necessity
of guarding and preserving certain knowledge.
These are just the places where ‘‘secrets”’
would be mentioned.
(3) The taker of the Hippocratic Oath promises to
impart παραγγελίη, ἀκρόησις, and 7 λοίπη ἅπασα
μάθησις only to (a) his sons, (6) his teacher's
sons, and (ὁ) indentured (cvyyeypappevor)
pupils who have adopted the νόμος ἰητρικός.
(4) Law is a short address delivered to medical
students before the beginning of their
medical course. After stating the conditions
without which a medical course cannot be a
SUCCESS, the writer concludes thus :—
τὰ δὲ ἱερὰ ἐόντα πρήγματα ἱεροῖσιν ἀνθρώποισι
δείκνυται: βεβήλοισι δὲ οὐ θέμις, πρὶν ἢ τελεσθῶ-
σιν ὀργίοισιν ἐπιστήμης.
(5) In Precepts (Chapter V) a genuine physician
of sound principles is called ἠδελφισμένος
ἰητρός, “a physician who has been made a
brother.”
On the other hand there are the following
objections,
334
 POSTSCRIPT

(1) All the ancient θίασοι had a distinctly religious

association with some deity, and there is no
trace of such a special cult in either Precepts
or Decorum. In fact the absence of super-
stition is the most striking characteristic of
all the Hippocratic writings, and proves their
independence of the priest-physicians superin-
tending the temples of Asclepius. Never-
theless Decorum is unique in insisting on the
function of the gods in curing diseases.
(2) The Asclepiadae could not have been a θίασος,
as the form of the word is against such a
view. ‘The proper style of a θίασος under the
titular protection of Asclepius would have
been Asclepiastae. There are as a matter of
fact many references in inscriptions to such
θίασοι of Asclepiastae,
Like nearly all the questions arising out ofa study
of the Hippocratic writings, this one of secret
societies must be left in uncertainty and doubt.
Further research may in the future throw light
upon a dark problem, but for the present the
following conclusions seem as positive as the facts
warrant
:—
(1) Among the hundreds of θίασοι and similar
organizations in ancient Greece, particularly
in Alexandrine and post-Alexandrine times,
it is most unlikely that none would be limited
to medical men.
(2) Such societies would have their ritual and
liturgy, full of quaint expressions and unusual
words.
(3) These words and expressions would be found,
335
 POSTSCRIPT
if anywhere, in treatises of the type of
Decorum.
(4) Our documents use language which, on a
literal interpretation, do imply the existence
of “mysteries,” “initiation” and “brother-
hood.”

-τ-τ
τττρρρτ͵ὖὃὋὃἮΒὃϑ
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Prorertius. H. E. Butler. (7th Imp.)
PRUDENTIUS. H.J. Thomson. 2 Vols.
QuinTILIAN. H. E. Butler. 4 Vols. (Vols. I. and IV. 4th
Imp., Vols. 11. and 111. 3rd Imp.)
Remains or ΟἿ Latin. Εἰ. H. Warmington. 4 vols. Vol. 1.
(Ennrius ΑΝ Cagciuius.) Vol. II. (Livius, Narvius,
Pacuvius, Accitus.) Vol. III. (Lucrirus and Laws or XII
TABLES.) (2nd Imp.) (ARcHAIC INscripPTIoNs.)
Sattust. J.C. Rolfe. (4th Imp. revised.)
Scrrprorres ΗΙΒΤΟΒΙΑΒ AucustaE. D. Magic. 3 Vols. (Vol. I.
3rd Imp. revised, Vols. 11. and IIL. 2nd Imp.)
SENECA: ApocoLocyntTosis. Cf. PrETRoNIvs.
SENECA: EpistuLAzE Moraes. R. M. Gummere. 3 Vols.
(Vol. I. 4th Imp., Vols. II. and I11. 3rd Imp.)
Seneca: Morat Essays. J. W. Basore. 3 Vols. (Vol. II.
4th Imp., Vols. I. and III. 2nd Imp. revised.)
Seneca: Tracepigs. F.J. Miller. 2 Vols. (Vol. 1. 4th Imp.
Vol. IL. 38rd Imp. revised.)
Siponius: Porms anp Lerrrers. W. B. Anderson. 2 Vols.
(Vol. 1. 2nd Imp.)
Sinrus Irauicus. J. D. Duff. 2 Vols. (Vol. I. 2nd Imp.
Vol. IL. 3rd Imp.)
Sratius. J.H. Mozley. 2 Vols. (2nd Imp.)
Surronius. J.C. Rolfe. 2 Vols. (Vol. 1. 7th Imp., Vol. II.
6th Imp. revised.)
Tacitus: DraLtogures. Sir Wm. Peterson. AGrRicoLa and
GERMANIA. Maurice Hutton. (7th Imp.)
Tacirus: Histortes AND ANNALS. C.H. Moore and J. Jackson.
4Vols.. (Vols. 1. and 11. 4th Imp. Vols. III. and IV. 3rd Imp.)
TERENCE. John Sargeaunt. 2 Vols. (Vol. I. 8th Imp., Vol.
IL. 7th Imp.)
TERTULLIAN: Apotocia and Dg Srecracuuis. T. R. Glover.
Minvcius Fevrx. G. H. Rendall. (2nd Imp.)
VauERIus Fracous. J. H. Mozley. (3rd Imp. revised.)
3
Varro: De Lincua Latina. R.G. Kent. 2 Vols. (3rd Imp.
revised.)
VELLEIUS PATERCULUS and Res GestaE Diyt August. F. W.
Shipley. (2nd Imp.)
Vrreaiw. H.R. Fairclough. 2 Vols. (Vol. 1. 19¢h Imp., Vol. 11.
14th Imp. revised.)
Vitruvius: De ArcwiTEcTtuRA. F.Granger. 2 Vols. (Vol. I.
3rd Imp., Vol. 11. 2nd Imp.)

Greek Authors
Acuittes Tatius. S. Gaselee. (2nd Imp.)
AELIAN: ON THE NaTtuREOF ANIMALS. 3Vols. Vols. I. and IL.
A. F. Scholfield.
AENEAS TactTicus, ASCLEPIODOTUS and ONASANDER. ‘Tho
Illinois Greek Club. (2nd Imp.)
ArscHINes. C.D. Adams. (3rd Imp.)
Agescuytus. H. Weir Smyth. 2 Vols. (Vol. 1. 7th Imp., Vol.
Il. 6th Imp. revised.)
ALCIPHRON, AELIAN, PHitostrAtus Lerrers. A. R. Benner
and F. H. Fobes.
ANDOCIDES, ANTIPHON, Cf. Mrnor Attic ORAToRs.
Apottoporus. Sir James G. Frazer. 2 Vols. (3rd Imp.)
Apottonius Ruopius. R.C. Seaton. (5th Imp.)
Tue Apostontico FarHers. Kirsopp Lake. 2 Vols. (Vol. 1.
8th Imp., Vol. IL. 6th Imp.)
ΑΡΡΙΑΝ: Roman History. Horace White. 4 Vols. (Vol. L.
4th Imp., Vols. I1.-IV. 3rd Imp.)
Aratus. Cf. CALLIMACHUS.
ARISTOPHANES. Benjamin Bickley Rogers. 3 Vols. Verse
trans. (5th Imp.)
ARISTOTLE: ART OF RHETORIC. J. H. Freese. (3rd Imp.)
ARISTOTLE: ATHENIAN ConstiTuTION, Evuprmian Eruics,
Vices AND VirtuEs. H. Rackham. (3rd Imp.)
ARISTOTLE: GENERATION OF ANiMALsS. A. L. Peck. (2nd
Imp.)
yea, Merapuysics. Η. Tredennick. 2 Vols. (4th Imp.)
ARISTOTLE: Mrtrroronoaica. H. D. P. Lee.
ARISTOTLE: Minor Works. W. 5. Hett. On Colours, On
Things Heard, On Physiognomies, On Plants, On Marvellous
Things Heard, Mechanical Problems, On Indivisible Lines,
On Situations and Names of Winds, On Melissus, Xenophanes,
and Gorgias. (2nd Imp.)
ARISTOTLE: NICOMACHEAN Eruics. H. Rackham. (6th Imp.
revised.)
ARISTOTLE: Orconomics and Maena Morarra. G. C. Arm-
strong; (with Metaphysics, Vol. 11.).. (4th Imp.)
ARISTOTLE: ON THE HEAVENS. W. K. C. Guthrie. (3rd /mp.
revised.)
ARISTOTLE: ON THE Sout, PArva NatrurALiA, ON BREATH.
W.S. Hett. (2nd Imp. revised.)
4
ARISTOTLE: OrcANON—Categories, On Interpretation, Prior
Analytics. H.P. Cooke and H. Tredennick. (3rd Imp.)
ARISTOTLE: OrcANoN—Posterior Analytics, Topics. H. Tre-
dennick and E. 5. Forster.
ARISTOTLE: ORGANON—On Sophistical Refutations.
On Coming to be and Passing Away, On the Cosmos. E.S.
Forster and D. J. Furley.
ARISTOTLE: Parts oF AntmAts. A. L. Peck; Morion anp
PROGRESSION OF ANIMALS. E.S. Forster. (4th Imp. revised.)
ARISTOTLE: Puysics. Rev. P. Wicksteed and F. M. Cornford.
2 Vols. (Vol. 1. 2nd Imp., Vol. 11. 3rd Imp.)
AristoTLE: Portics and Lonainus. W. Hamilton Fyfe;
DEMETRIUS ON StYLE. W. Rhys Roberts. (5th Imp. revised.)
ARISTOTLE: Poxitics. H. Rackham. (4th Imp. revised.)
ARISTOTLE: PrositemMs. W.S. Hett. 2 Vols. (2nd Imp. revised.)
ARISTOTLE: RuHETORICA AD ALEXANDRUM (with PRrobiLems.
Vol. 11.).. H. Rackham.
ArriAN: History oF ALEXANDER and INnpiIcA. Rev. Εἰ. Iliffe
Robson. 2 Vols. (γα Imp.)
ATHENAEUS: DEIPNOSOPHISTAE. C. B. Gulick. 7 Vols.
(Vols. I.-IV., VI. and VII. 2nd Imp., Vol. V. 3rd Imp.)
Sr. Basiz: Letrers. R. J. Deferrari. 4 Vols. (2nd Imp.)
Catiimacuus: FracmENts. C. A. Trypanis.
CaLitimMacuus, Hymns and Epigrams, and LycopHron. A. W.
Mair; Aratrus. G.R. Mair. (2nd. Imp.)
CLEMENT of ALEXANDRIA. Rey. G. W. Butterworth. (3rd Imp.)
CotrutTHus. Cf. Oppran.
DarHnis AND CHLOE. Thornley’s Translation revised by
J. M. Edmonds; and ParrHentius. 8. Gaselee. (4th Imp.)
DeEMOsTHENES J.: Otynruiacs, PuHinippics and Minor OrRa-
tions. J.-XVII. anp XX. J.H. Vince. (2nd Imp.)
DemosruEnes 11.: Dr Corona and Dr Fatrsa LEGATIONE.
C. A. Vince and J. H. Vince. (37d Imp. revised.)
DremostHENES III.: Merrpias, ANDROTION, ARISTOCRATES,
TimocratTes and AristoaEiron, I. anp II. J. H. Vince
(2nd Imp.)
DEMOsTHENES 1V.-VI.: PrivATE OraTions and IN NEAERAM.
Ἐπ T. Murray. (Vol. IV. 3rd Imp., Vols. V. and VI. 2nd
mp.)
ee VIl.: Funrrau SPEEcH, Erotic Essay, Exorpia
and Lerrrrs. N. W. and N. J. DeWitt.
Dio Cassrus: Roman History. E. Cary. 9 Vols. (Vols. 1.
and 11. 3rd Imp., Vols. 111.1X. 2nd Imp.)
Dio Curysostom. J. W.Cohoon and H. Lamar Crosby. 6 Vols.
(Vols. I-IV. 2nd lmp.)
Dioporvus Sicutus. 12 Vols. Vols. IVI. C. H. Oldfather.
Vol. VII. C. L. Sherman. Vols. 1X. and X. R. M. Geer.
Vol. XI. F.Walton. (Vol. 1. 3rd Imp., Vols. 11.-IV. 2nd Imp.)
Diocrnrs Larrrius. R.D. Hicks. 2 Vols. (5th Imp.).
Dionysius or HaricarNaAssus: Roman ANTIQUITIES. Spel-
man’s translation revised by Εἰ. Cary. 7 Vols. (Vols. 1.-V.
2nd Imp.)
δ
Epictetus. W. A. Oldfather. 2 Vols. (3rd Imp.)
Evuripipes. A.S.Way. 4Vols. (Vols. I.and 1V. 7th Imp., Vol.
11. 8th Imp., Vol. 111. 6th Imp.) Verse trans.
Evsepius: Ecctrsiastican History. Kirsopp Lake and
J.E.L. Oulton. 2 Vols. (Vol. 1. 37d Imp., Vol. 11. 5th Imp.)
GALEN: ON THE Natrurat Facurtizs. A.J.Brock. (4th Imp.)
THE GREEK ANTHOLOGY. W.R. Paton. 6 Vols. (Vols. 1.-IV.
5th Imp., Vol. V. 3rd Imp.)
GREEK ELEGY AND JAamBUs with the ANACREONTEA. J. M.
Edmonds. 2 Vols. (Vol. 1. 3rd Imp., Vol. 11. 2nd Imp.)
THE GREEK Bucoric Ports (THEOcRITUs, Bion, Moscuus).
J.M. Edmonds. (7th Imp. revised.)
GREEK MATHEMATICAL WoRKs. Ivor Thomas. 2 Vols. (3rd
Imp.)
Heropes. Cf. THEOpHRASTUS: CHARACTERS.
Heropotus. A. D. Godley. 4 Vols. (Vol. I. 4th Imp., Vols.
11. and 1117. 5th Imp., Vol. 1V. 3rd Imp.)
Hesiop anD THE Homeric Hymns. H. G. Evelyn White.
(Τῶν Imp. revised and enlarged.) ἡ
Hippocrates and the FraGMENTS OF H¥reractEitus. W.H.S.
Jones and E. T. Withington. 4 Vols. (Vol. I. 4th Imp.,
Vols. 11.---τσῸ. 8rd Imp.)
Homer: Iniap. A. ΤῸ Murray. 2 Vols. (7th Imp.)
Homer: Opysspy. A. T. Murray. 2 Vols. (8h Imp.)
lJsarus. E. W. Forster. (3rd Imp.)
IsocratEs. George Norlin and LaRue Van Hook. 3 Vols.
(2nd Imp.)
Sr. JoHN DAMASCENE: BARLAAM AND JoAsapH. Rev. G. R.
Woodward and Harold Mattingly. (3rd Imp. revised.)
JosrErpHus. H. Si. J. Thackeray and Ralph Marcus. 9 Vols.
Vols.1-VII. (Vol. V.4th Imp., Vol. Vi. 3rd Imp., Vols. 1.-l1V.
and VII. 2nd Imp.)
JutiaNn Wilmer Cave Wright. 3 Vols. (Vols. I. and 11.
3rd Imp., Vol. 111. 2nd Imp.)
Lucian. A. M. Harmon. 8 Vols. Vols. 1—V. (Vols. I. and
11. 4th Imp., Vol. 111. 3rd Imp., Vols. 1V. and V. 2nd imp.)
LycopHron. Ci. CALLIMACHUS.
Lyra Grarca. J. M. Edmonds. 3 Vols. (Vol. I. 5th Imp.
Vol. 11 revised and enlarged, and 111. 4th Imp.)
Lystas. W.R.M. Lamb. (3rd Imp.)
Manetruo. W. G. Waddell: Protemy: Trrrasrstos. F. ἘΠ
Robbins. (3rd Imp.)
Marcus AurE.tius. C.R. Haines. (4th Imp. revised.)
MENANDER. F.G. Allinson. (3rd Imp. revised.)
Minor Arric Oratrors (ANTIPHON, ANDOCIDEs, LycuRGUs,
Demapes, DinarcHus, Hyprreipes). Κα. J. Maidment and
J.O. Burrt. 2 Vols. (Vol. 1. 2nd Imp.)
Nonnos: Dionysiaca. W.H.D. Rouse. 3 Vols. (2nd Imp.)
Oppian, CoLLUTHUS, TRyPHIODORUS. A.W. Mair. (2nd /mp.)
Parpyri. Non-Lirerary SeLectrions. A. 5. Hunt and C. C.
Edgar. 2 Vols. (2nd Imp.) LirERARY SELECTIONS.
(Poetry). D.L. Page. (3rd Imp.)
6
ParTHENIUsS. Cf. DAPHNIS AND CHLOE.
PAUSANIAS: DESCRIPTION OF GREECE. W. H. 5. Jones. 5
Vols. and Companion Vol. arranged by R. E. Wycherley.
(Vols. 1. and III. 3rd Imp., Vols. IL., 1V. and V. 2nd Imp.)
Puito. 10 Vols. Vols. 1—-V.; F. H. Colson and Rev. G. H.
Whitaker Vols. VI.-IX.; F. H. Colson. (Vols. I-II., V.-
VII., 3rd Imp., Vol. IV. 4th Imp., Vols. III., Ν111., and LX.
2nd Imp.)
Puito: two supplementary Vols. (Translation only.) Ralph
Marcus.
PuiLtostratus: THE Lire or AppoLuontus or Tyana. F. C.
Conybeare. 2 Vols. (Vol. 1. 4th Imp., Vol. 11. 37d Imp.)
PHILOSTRATUS: IMAGINES; CALLISTRATUS: DESCRIPTIONS.
A. Fairbanks. (2nd Imp.)
PurLtostratus and Eunarrius: Lives or THE SopuHists.
Wilmer Cave Wright. (2nd Imp.)
Pinpar. Sir J. E. Sandys. (8th imp. revised.)
PLavo: CHARMIDEs, ALCIBIADES, HipparcHus, THE LOvERs,
THEAGEs, Minos and Eprnomis. W. R. M. Lamb. (2nd
imp.)
Puaro: CrRAtTyLus, PARMENIDES, GREATER ΗἸΡΡΙΑΒ, LESSER
Hippras. H.N. Fowler. (4th Imp.)
Prato: EuraypHro, Apotoay, Criro, PHArDO, PHAEDRUs.
H.N. Fowler. (11th Imp.)
Prato: Lacuss, Proracoras, Meno, EurpyprEmus. W.R. M.
Lamb. (3rd Imp. revised.)
Prato: Laws. Rev. R. G. Bury. 2 Vols. (3rd Imp.)
Praro: Lysis, Sympostum Goreras. W. R. M. Lamb. (5th
Imp. revised.)
Prato: Repusric. Paul Shorey. 2 Vols. (Vol. I. 5th Imp.,
Vol. 11. 4th Imp.)
Prato: STATESMAN, PHILEBUs. H.N. Fowler; Ion. W.R. M.
Lamb. (4th Imp.)
Prato: THEArTetus and Sornist. H. N. Fowler. (4th Imp.)
Prato: TimagEus, Cririas, CLIrOopHO, MENEXENUS, EPISTULAE.
Rev. R. G. Bury. (3rd Imp.)
PrurarcH: Moratia. 14 Vols. Vols. I1.-V. F. C. Babbitt.
Vol. VI. W.C. Helmbold. Vol. VII. P. ἘΠ De Lacy and
B. Kinarson. Vol. X. H. N. Fowler. Vol. XII. H.
Cherniss and W.C Helmbold. (Vols. I.-VI. and X. 2nd Imp.)
PiurarcH: THE ParanueL Lives. B. Perrin. 11 Vols.
(Vols. I., I1., VI., VII., and XI. 3rd Imp., Vols. III.-V. and
VIII.-X. 2nd Imp.)
Potysius. W.R. Paton. 6 Vols. (2nd Imp.)
Procopius: History or THE Wars. H. B. Dewing. 7 Vols.
(Vol. I. 3rd Imp., Vols. I1.-VII. 2nd Imp.)
Protemy: TETRABIBLOS. Cf. MANETHO.
Quintus SMyrnaEus. Α. 5. Way. Verse trans. (3rd Imp.)
Sextus Empiricus. Rev. R. G. Bury. 4 Vols. (Vol. I. 4th
Imp., Vols. 11. and 111. 2nd Imp.)
SopHocites. F. Storr. 2 Vols. (Vol. 1. 10¢h Imp. Vol. IL. 6th
Imp.) Verse trans.
Srraso: ΟΕΟΟΘΒΑΡΗΥ. Horace L. Jones. 8Vols. (Vols. 1. V.,
and VIII. 3rd Imp., Vols. 11., I11., IV., VI., and VIL. 2nd Imp.)
THrorpHrAstTus: CHaAraAcrrers. J. M. Edmonds. Herropsgs,
ete. A. D. Knox. (3rd Imp.)
THEOPHEASTUS: ENQuiryY INTO PuLANts. Sir Arthur Hort,
Bart. 2 Vols. (2nd Imp.)
THucypipEs. C. F. Smith. 4 Vols. (Vol. I. 5th Imp., Vols.
11. and IV. 4th Imp., Vol. 11|., 3rd Imp. revised.)
TrypHioporus. Cf. ΟΡΡΙΑΝ.
XENOPHON: CyropaEpIA. Walter Miller. 2 Vols. (Vol. I.
4th Imp., Vol. 11. 3rd Imp.)
XENOPHON: HELLENICA, ANABASIS, APOLOGY, and Symposium.
C. L. Brownson and O. J. Todd. 38 Vols. (Vols. I. and Ili
3rd Imp., Vol. 11. 4th Imp.)
XENOPHON: MreMORABILIA and Oxconomicus. Εἰ. C. Marchant
(3rd Imp.)
XENOPHON: Scripta Minora. E. C. Marchant. (γι Imp.)

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Greek Authors
ARISTOTLE: History or AnimaAts. A, L. Peck.
Prorinus: A. H. Armstrong.

Latin Authors
Basrius AND PHAEDRUS. Ben HE. Perry.

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