for a rough and ready cure; an emetic or a purge or a cautery or the knife—these are his remedies. And if someone prescribes for him a course of dietetics, and tells him that he must swathe and swaddle his head, and all that sort of thing, he replies at once that he has no time to be ill, and that he sees no good in a life which is spent in nursing his disease to the neglect of his customary employment; and therefore bidding good-by to this sort of physician, he resumes his ordinary habits, and either gets well and lives and does his business, or, if his constitution fails, he dies and has no more trouble.
Yes, he said, and a man in his condition of life ought to use the art of medicine thus far only.
Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation?
Quite true, he said.
But with the rich man this is otherwise; of him we do not say that he has any specially appointed work which he must perform, if he would live.
He is generally supposed to have nothing to do.
Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue?
Nay, he said, I think that he had better begin somewhat sooner.
Let us not have a dispute with him about this, I said; but rather ask ourselves: Is the practise of virtue obligatory on the rich man, or can he live without it? And if obligatory on him, then let us raise a further question, whether this dieting of disorders, which is an impediment to the application of the mind in carpentering and the mechanical arts, does not equally stand in the way of the sentiment of Phocylides?
Of that, he replied, there can be no doubt; such excessive care of the body, when carried beyond the rules of gymnastics, is most inimical to the practice of virtue.
Yes,[1] indeed, I replied, and equally incompatible with the management of a house, an army, or an office of state; and, what is most important of all, irreconcileable with any kind of study or thought or self-reflection—there is a constant suspicion that headache and giddiness are to be ascribed to philosophy, and hence all practising or making trial of virtue in the
- ↑ Making the answer of Socrates begin at καὶ γαρ πρὸς κ. τ. λ.
