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