On the doctrines of Hippocrates and Plato, Second Part: Books VI-IX

256 Pages·2005·5.472 MB·English

by  Philipp deLacy (editor), Galenus

CORPVS
MEDICORVM GRAECORVM
EDIDIT
ACADEMIA BEROLINENSIS ET BRANDENBVRGENSIS
CVM ACADEMIIS HAVNIENSI ATQVE LIPSIENSI
V 4,1,2
GALENI
DE PLACITIS HIPPOCRATIS ET PLATONIS
EDIDIT, IN LINGVAM ANGLICAM VERTIT,
COMMENTATVS EST
PHILLIP DE LACY
LIBRI VI-IX
EDITIO ALTERA
LVCIS OPE EXPRESSA
IN AEDIBVS ACADEMIAE SCIENTIARVM

GALEN
ON THE DOCTRINES OF
HIPPOCRATES AND PLATO
EDITION, TRANSLATION AND COMMENTARY
BY
PHILLIP DE LACY
SECOND PART: BOOKS VI-IX
SECOND, UNREVISED EDITION
AKADEMIE VERLAG
Dieser Band wurde im Rahmen des Akademienprogramms der Bund-Lánder-Kommission
für Bildungsplanung und Forschungsfórderung mit Mitteln des Bundes
(Bundesministerium für Bildung und Forschung) und des Landes Berlin
(Senatsverwaltung für Wissenschaft, Forschung und Kultur) gefórdert.
ISBN 3-05-004193-5
ISSN 0070-0347
© Akademie Verlag GmbH, Berlin 2005
Das eingesetzte Papier ist alterungsbestándig nach DIN/ISO 9706.
Alle Rechte, insbesondere die der Übersetzung in andere Sprachen, vorbehalten. Kein Teil dieses
Buches darf ohne schriftliche Genehmigung des Verlages in irgendeiner Form — durch Photokopie,
Mikroverfilmung oder irgendein anderes Verfahren — reproduziert oder in eine von Maschinen,
insbesondere von Datenverarbeitungsmaschinen, verwendbare Sprache übertragen oder übersetzt
werden.
Druck und Bindung: Druckhaus ,, Thomas Müntzer", Bad Langensalza
Printed in the Federal Republic of Germany
CONTENTS
Abbreviated references . 2 6 6 6 .. eee eee err not n 9
Introduction . . . . .. 4 4 eemm or m ton 12
I. The sources for the text . . . ....... rre 12
A. Manuscripts editions, emendations . ..........c.ns 12
1. Manuscript Hamilton 270 .. ...........l.s 12
2. Manuscript Marcianus 28$ , ........ le 18
3. Manuscript Mosquensis 467. . .....νιν. νι κυ ν 19
4. The Aldine edition ..................c.nl 21
5. The manuscripts of the excerpts... . ............. 24
6. Manuscripts Cantabrigiensis Caius College 47/24 and Laurentianus
oC) τς. 4 o 4 e e 4 eee ehem oh m s sn sn sn sn n 31
7. Editions after the Aldine. . . . ............r.n 35
8. Emendations made by modern authors... .......... 36
B. Indirect tradition . ....................... 39
1. References tothe title... . .......2...... nn 39
2. Othertestimonia . .. ....... leere rs 40
a) Galen. . . ...... eee eere rn 40
b)Oribasius .......... eren 41
c) Nemesius of Emesa . . 2... 1. 1 ee ee te ee 41
d) Renaissance forgeries . . .........c...n 42
e) The Arabic translation (by G. Strohmaier). .......... 42
f) The Latin translations . .................. 46
TL Composition of PHP... ......... ceres 46
A. Date of composition . ............c.le.r. e s 46
B. The planofPHP . 1... 1... . eee eee ee ee ee es 48
C. Morphology, syntax, style . ........e.e. .ee e 51
D. Quotations from other authors... ....2. .ee e.ee eee 55
1. Hippocrates ..... ee es 55
2. Plato ... ... 2.4 ee ee s 56
3. Chrysippus. ...... et tt ee te νων 57
4. Posidonius . . ........... ee 57
III. Editorial conventions . . . . . eee nn 58
A. Critical notes . .. eeee t νιν 58
B. Divisions into books, chapters, sections. . . . . . ......... 69
Textand translation . ..............4.....cclcr ln 61
BoksI-V ...............-.^..-..f.f.s 64
CONSPECTVS SIGLORVM ET COMPENDIORVM
H = Hamilton 270
H?, H?, Hs, Ht —eiusdem codicis correctores (cf. supra, pp. 14—17)
C — Cantabrigiensis Caius coll. 47/24
L — Laurentianus 74,22
M — Marcianus 284
R — Mosquensis 467
Q — Parisinus suppl. Gr. 634
N = Borbonicus Gr. 229 III D 15
F — Laurentianus 74,12
P — Parisinus Gr. 2277
P — Parisinus Gr. 2283
Ald. —editio Aldina, Venetiis, a. 1525
Bas. =editio Basileensis, &. 1538
Caius —editio Cai, Basileae, a. 1544
Chart. =editio Charterii, Lutetiae Parisiorum, a. 1679
Kühn —editio Kühnii, Lipsiae, a. 1823
Müller —editio Mülleri, Lipsiae, a. 1874
Corn. — Cornarius in Aldinae exemplari suo nunc bibliothecae
universitatis lenensis proprio
Al. Just. =Alexandri Justiniani lectiones vel emendationes in
quarta editione Juntina
Go. = Goulston in editionis Basileensis exemplari suo nunc
bibliothecae Marsianae, Dublini, proprio
Re, Reg = codicis deperditi lectiones a Goulston servatae
TAAHNOY
ΠΕΡΙ TON ITIITTOKPATOYZ ΚΑΙ TIAATONOZ ΔΟΓΜΆΤΩΝ
BIBAION EKTON
490 M. Y 505 K. 1. Προὔκειτο μὲν ἐξ ἀρχῆς ἐπισκέψασϑαι περὶ τῶν διοικουσῶν ἡμᾶς
δυνάμεων, eft’ ἐκ τῆς καῤδίας μόνης ὁρμῶνται σύμπασαι, καϑάπερ ' Api- 5
στοτέλης τε καὶ Θεόφραστος ὑπελάμβανον, εἴτε τρεῖς ἀρχὰς αὐτῶν
τίϑεσθαι βέλτιον, ὧς ἽἽπποκράτης τε καὶ Πλάτων ἐδόξαζον. ἐπεὶ δὲ
Χρύσιππος οὐ περὶ τῶν ἀρχῶν μόνον ἠμφισβήτησε πρὸς τοὺς παλαιούς,
ἀλλὰ καὶ περὶ τῶν δυνάμεων | αὐτῶν οὔτε τὴν ϑυμοειδῆ συγχωρήσας ὑπάρ-
xsv οὔτε τὴν ἐπιϑυμητικήν, ἔδοξε χρῆναι τὴν τούτου πρότερον δόξαν &m- 10
σκεψαμένους οὕτως ἐπανέρχεσθαι πάλιν ἐπὶ τὸ προκείμενον ἐξ ἀρχῆς, ὡς
ἐγκέφαλός τε καὶ / καρδία καὶ ἧπαρ ἀρχαὶ τῶν διοικουσῶν ἡμᾶς δυνάμεών
εἶσιν. ἀφῖκται οὖν ὁ λόγος ἤδη πρὸς τοῦτο καὶ ἀρχὴν ἕξει γε τὴν τῶν ὀνο-
μάτων ἐξήγησιν οἷς gutrpooSév τε ἤδη κεχρήμεθα κἀν τῷ μεταξὺ τούτῳ
λόγῳ πολλάκις χρησόμεϑα. πρὸς γὰρ τὸ μηδενὸς τῶν εἰρημένων παρα- 15
κούειν, GAA’ ἐν ἅπασι τὸ διωρισμένον τε ἅμα καὶ σαφὲς ἕτοιμον ὑπάρχειν
ἀναγκαιότατόν ἐστιν ἕκαστον τῶν ὀνομάτων ἐφ’ ὅτου λέγεται πράγματος
ἀκριβῶς ἀφωρίσϑαι. καὶ γάρ τοι καὶ λύεσθαί τινα τῶν ἔμπροσϑεν ἀναβλη-
ϑέντων ζητημάτων ἐκ τούτου τοῦ τρόπου συμβέβηκεν, ὥσπερ, οἶμαι, καὶ
τόδε, πότερον ἐνεργείας ἢ πάϑη προσαγορευτέον ἐστὶ τὴν ἐπιϑυμίαν καὶ
τὸν ϑυμὸν ὅσα τ᾽ ἄλλα τοιαῦτα.
Ἧ μὲν οὖν ἐνέργεια κίνησίς ἐστι δραστική, δραστικὴν δ᾽ ὀνομάζω τὴν
ἐξ ἑαυτοῦ, τὸ δὲ πάϑος ἐν ἑτέρῳ κίνησίς ἐστιν ἐξ ἑτέρου. ὥστε | ἀναγκαῖον
μὲν πολλάκις εἰς ἕν ὑποκείμενον τῷ πάϑει τὴν ἐνέργειαν συνέρχεσθαι καὶ
κατὰ τοῦτο διαφέρειν μηδέν, τῷ λόγῳ μέντοι διαφέρειν. ἡ / γὰρ ὑπὸ τοῦ
25
τέμνοντος ἐν τῷ τεμνομένῳ διαίρεσις, Ev καὶ ταὐτὸν ὑπάρχουσα πρᾶγμα,
τοῦ μὲν τέμνοντος ἐνέργεια, τοῦ δὲ τεμνομένου πάϑος ἐστίν. οὕτως οὖν καὶ
ὁ ϑυμὸς ἐνέργεια μέν ἐστι τοῦ ϑυμοειδοῦς, πάϑημα δὲ τῶν λοιπτῶν τῆς ψυχῆς
4--13] libri primi test., v. supra, p. 64.16—25 18—21] cf. supra, pp. 178.3—6;
236.29—30 22—23] cf. infra, p. 532.8—10 Gal. De nat. fac. i. 2: II7 Κα. UP xvii.
1: IV 346—347 K. De plenit. 3: VII 524—525 K. De loc. aff. i. 1, 3: VIII 16; 32 K.
Meth. med. i. 6; ii. 3: X 45—46; 87; 80 K. Nemes. De nat. hom. 16: p. 216.12—15
Matth. 27—28] cf. Nemes. De nat. hom. 16: pp. 216.15—217.1 Matth.
1—3 ἀρχὴ τοῦ ἕκτου λόγον H: ἀρχὴ τοῦ cL 4 πρόκειται L 5 μόνης om. L
6 αὐτῶν D L 9 οὔτε] πρὸς 1, 10 προτέραν H: προτέρου L: corr. Müller
13 ἀφῖκτο L ye om. H 15 τὸ] τῶ 1, 16 ἅη TG διωρισμένω L σαφῶς L
17 ante ἐστιν add. τ LL 20 τόδε] τό γε L 21 τἄλλα Η
GALEN
ON THE DOCTRINES OF HIPPOCRATES AND PLATO
BOOK VI
1. It was my purpose at the beginning to inquire about the powers
that govern us, whether they all have the heart as their only source, as
Aristotle and Theophrastus supposed, or whether it is better to posit
three sources for them, as Hippocrates and Plato believed. But since
Chrysippus disputed with the ancients not only about the sources but
also about the powers themselves and did not admit the existence of either
the spirited or the desiderative (power), I decided that I must first examine
his view and then return to my original plan, which was to show that the
brain, the heart, and the liver are the sources of the powers that govern
us. The discussion has now come to this point. I shall begin with an
explanation of the terms that I have already used earlier and shall use
repeatedly in this intervening discussion. For in order that nothing I say
be misunderstood and that precision and clarity be everywhere present,
it is most essential that the meaning of every term be accurately defined.
Indeed it has turned out that some of the questions that were earlier
deferred are solved by this means. This is also true, I believe, of the
question whether desire, anger and the like are to be called energeiai
(activities) or pathé (affections).
Now energeia (activity) is an active motion, that is, motion that
comes from the moving object itself; but pathos (affection) is a motion in
one thing that comes from some other thing. Thus energeia (activity)
must often be combined with pathos (affection) in a single underlying
situation, differing not in the situation but in definition. For the separa-
tion made by the cutter in the object cut is one and the same thing, but
it is an energeia (activity) of the cutter, a pathos (affection) of the object
cut. In the same way anger is an energeia (activity) of the spirited part of
the soul but a pathéma (affection) of the other two parts, and of our
362 Galen, On the Doctrines
δύο μερῶν καὶ προσέτι τοῦ σώματος ἡμῶν παντός, ὅταν ὑπὸ τοῦ ϑυμοῦ
βιαίως ἄγηται πρὸς τὰς πράξεις.
Ἕν μὲν δὴ τοῦτο σημαινόμενον ἑκατέρου TOv ὀνομάτων, ἕτερον δὲ
τὴν μὲν ἐνέργειαν κατὰ φύσιν τινὰ κίνησιν ἡμῶν νοούντων, τὸ δὲ πάϑος
παρὰ φύσιν. πολλαχῶς δὲ τοῦ κατὰ φύσιν λεγομένου, τοῦτ’ ἀκούειν χρὴ
νῦν ὃ κατὰ πρῶτον λόγον ὑπὸ τῆς φύσεως γίγνεται. κατὰ πρῶτον δὲ λόγον
ἐκεῖνα γίγνεσθαί φαμεν ὑπὸ τῆς φύσεως, ὧν ὥσπερ σκοπῶν ἀντιποιεῖται
καὶ μὴ δι’ ἀκολουϑίαν τινὰ ἑτέροις ἐξ ἀνάγκης ἕπεται. ἡ τοιαύτη κίνησις
κατὰ φύσιν, eft’ ἐξ αὑτοῦ κινοῖτο τὸ κινούμενον εἴϑ' ὑφ’ ἑτέρου.
Ἤδη μὲν οὖν οἶμαι σαφὲς εἶναι τὸ λεγόμενον, ἀλλ᾽ οὐδὲν χεῖρον ἐπὶ 10
παραδειγμάτων / αὐτὸ σαφέστερον ἀπεργάσασϑαι. ἡ τῆς καρδίας κίνησις
fi μὲν κατὰ τοὺς σφυγμοὺς ἐνέργειά ἐστιν, ἡ δὲ κατὰ τοὺς παλμοὺς πάϑος.
ἐξ ἑαυτῆς μὲν γάρ ἐστι καὶ ἡ κατὰ τοὺς παλμούς, ἀλλ’ οὐ κατὰ φύσιν, ἐξ
ἑαυτῆς δὲ καὶ ἡ τῶν σφυγμῶν, ἀλλὰ κατὰ φύσιν. -- δεῖ δὲ τοῦ σφυγμὸς
ὀνόματος ἀκούειν οὕτως νῦν ὡς Πραξαγόρας καὶ ᾿Ηρόφιλος ἅπαντές 15
τε σχεδὸν οἱ μετ’ αὐτοὺς ἐχρήσαντο μέχρι καὶ ἡμῶν, ὡς f] γε παλαιοτέρα
χρῆσις, f| κἀν τοῖς Ἐρασιστράτον τε καὶ ᾿πποκράτους εὑρίσκεται
γράμμασιν, ἑτέρα τίς ἐστι καὶ λεχϑήσεται περὶ αὐτῆς ἐν τοῖς μετὰ ταῦτα. --
12 τὴν μέντοι τῆς καρδίας ἰδίαν κίνησιν ὀνομαζόντων ἡμῶν σφυγμὸν ὁ παλμὸς
μὲν πάϑος εἶναι λεχϑήσεται κατά γε τὸ δεύτερον τῆς πάϑος φωνῆς σημαι- 20
νόμενον, ὁ σφυγμὸς δ᾽ οὐ πᾶς ἐνέργεια. τὸν γοῦν μείζονα τοῦ κατὰ φύσιν
ἢ μικρότερον ἢ ὠκύτερον ἢ βραδύτερον ἢ πυκνότερον ἢ ἀραιότερον ἤ πως
ἄλλως ἐξιστάμενον οὐκ ἄν τις ἐνέργειαν εἴποι κατὰ τὸ δεύτερον τῆς ἐνερ-
494 γείας σημαινόμενον- ἐξ ἑαυτῆς μὲν γὰρ / ἐν τοῖς τοιούτοις σφυγμοῖς ἡ καρδία
509 13 κινεῖται, κατὰ φύσιν δ' οὐ | κινεῖται. ὦστ᾽ εἰ οὕτως ἔτυχεν, οὐδὲν εἶναι ϑαυ- 25
μαστὸν ἕν πρᾶγμα καὶ πάϑος ὀνομάζεσθαι καὶ ἐνέργειαν, ὥσπερ τὸν μι-
κρότερον τοῦ κατὰ φύσιν σφυγμόν, οὐ μὴν κατά γε ταὐτὸν σημαινόμενον,
ἀλλὰ κατὰ μὲν τὸ πρότερον ῥηϑὲν ἐνέργειαν, ἔστι [μὲν] γὰρ καὶ ἡ κατὰ
τοῦτον τὸν σφυγμὸν κίνησις δραστική, κατὰ δὲ τὸ δεύτερον οὐκ ἐνέργειαν
ἀλλὰ πάϑος, ὅτι μὴ κατὰ φύσιν ἐστὶν ἡ κίνησις. 30
14 Οὕτως οὖν ἔχει κἀπὶ τοῦ ϑυμοῦ καὶ τῶν ἄλλων παϑῶν. ἅπαντα γὰρ
ἐνέργειαί τινές εἰσι τοῦ παϑητικοῦ τῆς ψυχῆς κατά γε τὸ πρῶτον τῆς ἐνερ-
γείας σημαινόμενον, Kad’ ὅσον δ' ἔκφοροί τε καὶ ἄμετροι κινήσεις εἰσὶ καὶ οὐ
4—5] cf. Nemes. De nat. hom. 16: p. 217.4—5 Matth. 11—18] Prax. fr. 26
Steckerl 11—14] cf. Nemes. De nat. hom. 16: p. 217.7—11 Matth. 14—18] cf. Gal.
De puls. diff. i. 2; iv. 2: VIII 498; 716 K. — 18] v. infra, p. 410.27—32 21- 22] cf. Gal.
De puls. 2—4: VIII 455—457 K. De puls. diff. iv. 5: VIIL 727—729 K. 25—26] cf.
Nemes. De nat. hom. 16: p. 217.11—12 Matth. 28-30] cf. supra, pp. 360.22; 362.4
31—364.2] cf. Nemes. De nat. hom. 16: pp. 217.12—218.1 Matth.
1 ante δύο add. τῶν L παντὸς ἡμῶν 1, 3 δὴ om. L post τοῦτο add. τὸ H.
6 δ] οὐ L 7 τῆς om. L 8 δι] κατ’ Corn. 9 εἶτ᾽ 1, αὐτοῦ HL: corr.
Kühn 11 ἀπεργάσασϑαι ex ἀπεργάζεσϑαι corr. H ἡ τῆς] ἥτις L 18 ἐστι καὶ]
ἐστιν L 14 τῶν σφυγμῶν ez κατὰ τὸν σφυγμὸν corr.H σφυγμὸς] σφυγμοῦ HL:
corr. Kühn 15 ἀκούειν ὀνόματος L 17 ἣ ex fi corr. H 19 ὑμῶν L 21 ὁ] οὐ 1,
τὸν] τὸ 1, 22 & πῶς HL: corr. Chart. 24 αὐτῆς L 26 ἕν om. L τὸν]
TOL 28 μὲν del. Müller 29 τὸ δεύτερον δ 1, 32 πρῶτον] πρότερον Müller
of Hippocrates and Plato VI 1.7—14 363
whole body besides, when our body is forcibly driven to its actions by
anger.
This, then, is one meaning of each term; they have another meaning
when we think of energeia (activity) as a motion according to nature, and
pathos (affection) as a motion contrary to nature. And as the term
‘according to nature’ is used in many ways, we must here take it to be
used. of that which occurs through the agency of nature in the first in-
stance. By ‘that which occurs through the agency of nature in the firat
instance’ I mean that which nature seeks as an end, and not that which
necessarily follows on something else. This kind of motion is in accordance
with nature, whether the motion has its beginning within the thing moved
or is imparted by something else.
We have now reached a point, I believe, at which the meaning is 10
clear, but there is no harm in making it even clearer through examples.
The movement of the heart in pulsation is an energeia (activity), but in
palpitation it is a pathos (affection). Palpitation too begins within the 11
heart itself yet is not according to nature; while pulsation, which also
arises within the heart, is according to nature. — You must here under-
stand the term ‘pulsation’ in the sense given it by Praxagoras, Hero-
philus and just about all their successors down to the present day, since
the older usage, found also in the works of Erasistratus and Hippo-
crates, is different; I shall speak of it later. — Now since we give the 12
name 'pulsation' to the movement proper to the heart, we shall say that
palpitation is a pathos (affection) in the second meaning of the word; but
we shall not say that all pulsation is energeia (activity). Thus you would
not say that a pulse which is greater or less than the natural (pulse), or
faster or slower, or at shorter or longer intervals, or departs in any other
way, is an energeia (activity) in the second sense of the word. For the
heart moves of itself in such pulsation, but it does not move according to
nature. Therefore it is not surprising that a single thing may happen to be 18
called both pathos (affection) and energeia (activity), as for example a
pulse that is less than the natural (pulse), but not with the same meaning.
It is an energeia (activity) in the first sense, for the movement in this
pulsation too is active; but in the second sense it is not an energeia
(activity) but a pathos (affection), since the movement is not in accordance
with nature.
The same applies also to anger and the other affections. They are all 14
energeidi (activities) of the affective part of the soul in the first sense of
energeia (activity); but insofar as they are runaway and immoderate