This text is part of:
Table of Contents:
1 The line of Phocylides is toyed with merely to vary the expression of the thought. Bergk restores it δίζησθαι βιοτήν, ἀρετὴν δ᾽ ὅταν ᾖ βίος ἤδη, which is Horace's (Epistles i. 1. 53 f.): “Quaerenda pecunia primum est;/ Virtus post nummos!”
2 In the Gorgias(464 B)ἰατρική is recognized as co-ordinate in the care of the body with γυμναστική. Here, whatever goes beyond the training and care that will preserve the health of a normal body is austerely rejected. Cf. 410 B.
3 As Macaulay, Essay on “Bacon,” puts it: “That a valetudinarian . . . who enjoyed a hearty laugh over the Queen of Navarre's tales should be treated as a caput lupinum because he could not read the Timaeus without a headache, was a notion which the humane spirit of the English schools of wisdom altogether rejected.” For the thought cf. Xenophon Memorabilia iii. 12. 6-7.
4 Literally “virtue is practiced in this way.” Cf. 503 D for a similar contrast between mental and other labors. And for the meaning of virtue cf. the Elizabethan: “Virtue is ever sowing of her seeds.”
5 There is a suggestion of Stoic terminology in Plato's use of ἐμπόδιος and similar words. Cf. Xenophon Memorabilia i. 2. 4. On the whole passage cf. again Macaulay's Essay on “Bacon,” Maximus of Tyre (Duebn.) 10, and the diatribe on modern medicine and valetudinarianism in Edward Carpenter's Civilization, Its Cause and Cure.
6 Cf. Thucydides i. 130.
This work is licensed under a Creative Commons Attribution-ShareAlike 3.0 United States License.
An XML version of this text is available for download, with the additional restriction that you offer Perseus any modifications you make. Perseus provides credit for all accepted changes, storing new additions in a versioning system.