Plutarch, De tuenda sanitate praecepta
Frank Cole Babbitt, Ed.

Now as to various difficulties, due to observance of petty detail and to lack of freedom, which most men encounter—men who are engaged in the toilsome business of harvesting and caring for their crops and by sleepless nights and running hither and thither bring to light the latent infirmities of their bodies—there is no good reason to fear that such will be experienced by scholars and men in public life, with reference to whom our discussion has taken its present form ; but these must guard against another and more subtle kind of pettiness that inheres in letters and learning, an influence which compels them to be unsparing and careless of their body, so that they oftentimes, when the body is ready to succumb, will not surrender, but will force the mortal to be partner with the immortal, and the earth-born with the celestial, in rivalry and achievement. Then later, to quote the words of the ox to his fellow-servant the camel, who was unwilling to lighten his burden : ‘Well, before long you will be carrying me as well as all this load’ (as actually [p. 293] resulted when the ox fell dead).¹And this is just what happens to the mind : if it is unwilling to relax a little and give up to the body in distress and need, a little later a fever or a vertigo attacks it, and it is compelled to give up its books and discussions and studies, and share with the body its sickness and weariness. Plato ² was right, therefore, in advising that there should be no movement of the body without the mind or of the mind without the body, but that we should preserve, as it were, the even balance of a well-matched team ; when the body shares most in the work and weariness of the mind we should repay it by giving it the most care and attention, and we should feel that of the good gifts which fair and lovely Health bestows the fairest is the unhampered opportunity to get and to use virtue both in words and in deeds. ³