§1## ΓΑΛΠΝΟΥ ΠΡΟΤΡΕΠΤΙΚΟΣ ΕΠ ΙΑΤΡΙΚΗΝ.
Εἰ μὲν μηδ’ ὅλως λόγου μέτεστι τοῖς ἀλόγοις ὀνομαζομένοις ζῴοις ἄδηλόν ἐστιν.
## Galen's Exhortation to Medicine Whether the so-called irrational animals have no share of logos at all is unclear.
ἴσως γὰρ εἰ καὶ μὴ τοῦ κατὰ τὴν φωνήν, ὃν καὶ προφορικὸν ὀνομάζουσιν, ἀλλὰ τοῦ γε 〈κατὰ〉 τὴν ψυχήν, ὃν ἐνδιάθετον καλοῦσι, μετέχει πάντα, τὰ μὲν μᾶλλον τὰ δ’ ἧττον.
For perhaps, even if they do not share in the vocal kind, which they call outward, yet all of them share to some extent, some more, some less, in that of the soul, which they call internal.
ὅτι μέντοι πλεῖστον ὅσον αὐτῶν διενηνόχασιν οἱ ἄνθρωποι, πρόδηλον ἡμῖν ἐστιν ὁρῶσι τό τε πλῆθος τῶν τεχνῶν ὧν μεταχειρίζεται τὸ ζῷον τοῦτο καὶ ὅτι μόνος ἅνθρωπος ἐπιστήμης ἐπιδεκτικὸς ἣν ἂν ἐθελήσῃ τέχνην μανθάνει.
However, that humans differ from them by a very great deal is manifest to us when we see the multitude of arts which this animal handles and that only man is receptive to knowledge and learns whichever art he wishes.
τὰ μὲν γὰρ ἄλλα ζῷα σχεδὸν ἄτεχνα πάντ’ ἐστι πλὴν ὀλίγων δή τινων ἐν ὀλίγοις· ἀλλὰ καὶ ταῦτα φύσει μᾶλλον ἢ προαιρέσει τεχνῶν εὐτύχηκεν·
For other animals are almost entirely without art, except for a very few in a few instances; and even these have attained arts by nature rather than by choice.
ὁ δ’ ἄνθρωπος οὔτε τινὸς τῶν παρ’ ἐκείνοις ἀμελέτητος, 〈ὃς〉 [ἀλλὰ] καὶ τὴν ὑφαντικὴν ἐμιμήσατο τὰς ἀράχνας καὶ πλάττει καθάπερ αἱ μέλισσαι καὶ τοῦ νεῖν οὐκ ἀνάσκητός ἐστι καίτοι πεζὸς ὤν, ἀλλὰ καὶ τῶν θείων τεχνῶν οὐκ ἀπολείπεται, ζηλῶν μὲν τὴν Ἀσκληπιοῦ τέχνην ἰατρικήν, ζηλῶν δ’ Ἀπόλλωνος αὐτήν τε ταύτην καὶ τὰς ἄλλας ἁπάσας ἃς ἔχει, τοξικὴν μουσικὴν μαντικήν, ἔτι τε τῶν Μουσῶν τὴν ἑκάστης ἰδίαν.
But man is not unpracticed in any of the arts found among them; he imitated the spiders in weaving, and shapes things like the bees, and is not untrained in swimming even though he is a land animal. Moreover, he does not fall short of the divine arts, emulating the medical art of Asclepius, and emulating that of Apollo, both this very art and all the others he possesses, archery, music, prophecy, and further, the specific art of each of the Muses.
οὐδὲ γὰρ γεωμετρίας οὐδ’ ἀστρονομίας ἀφίσταται, ἀλλὰ καὶ τὰ τῆς γῆς νέρθεν καὶ τὰ ὕπερθε τοῦ οὐρανοῦ κατὰ Πίνδαρον ἐπισκοπεῖ.
For he does not stand aloof from geometry or astronomy, but investigates "both the things below the earth and those above the heaven," as Pindar says.
ἐξεπορίσατο δ’ ὑπὸ φιλοπονίας καὶ τὸ μέγιστον τῶν θείων ἀγαθῶν φιλοσοφίαν.
And through industriousness, he also acquired the greatest of divine goods, philosophy.
διὰ ταῦτα τοίνυν κἂν 〈εἰ〉 λόγου μέτεστι τοῖς ἄλλοις ζῴοις, κατ’ ἐξοχὴν αὐτῶν [καὶ] ὁ ἄνθρωπος μόνος ὀνομάζεται λογικός.
For this reason, then, even if the other animals have a share of logos, man alone is called logical pre-eminently among them.
§2πῶς οὖν οὐκ αἰσχρόν, ᾧ μόνῳ τῶν ἐν ἡμῖν κοινωνοῦμεν θεοῖς, τούτου μὲν ἀμελεῖν, ἐσπουδακέναι δὲ περί τι τῶν ἄλλων, τέχνης μὲν ἀναλήψεως καταφρονοῦντα, Τύχῃ δ’ ἑαυτὸν ἐπιτρέποντα·
How then is it not shameful to neglect that by which alone of all things in us we commune with the gods, and to be earnest about other things, despising the acquisition of art and committing oneself to Fortune?
ἧς τὴν μοχθηρίαν ἐμφανίσαι βουληθέντες οἱ παλαιοὶ γράφοντες καὶ πλάττοντες αὐτὴν οὐ μόνον ἐν εἴδει γυναικὸς ἠρκέσθησαν (καίτοι 〈καὶ〉 τοῦθ’ ἱκανὸν ἦν ἀνοίας σύμβολον) ἀλλὰ καὶ πηδάλιον ἔδοσαν ἐν χεροῖν ἔχειν αὐτῇ καὶ τοῖν ποδοῖν ὑπέθεσαν βάσιν σφαιρικήν, ἐστέρησαν δὲ καὶ τοῖν ὀφθαλμοῖν, ἐνδεικνύμενοι διὰ τούτων ἁπάντων τὸ τῆς τύχης ἄστατον.
Wishing to expose her wickedness, the ancients, when painting and sculpting her, were not satisfied with the form of a woman (although even this was a sufficient symbol of folly), but they also gave her a rudder to hold in her hands and placed a spherical base under her feet, and deprived her of both eyes, indicating by all these things the instability of fortune.
ὥσπερ οὗν ἐν νηὶ χειμαζομένῃ σφοδρῶς, ὡς ἐπικλύζεσθαί τε τοῖς κύμασι καὶ κινδυνεύειν βυθισθῆναι, μοχθηρῶς ἄν τις πράξειεν ἐπιτρέψας τὰ πηδάλια κυβερνήτῃ τυφλῷ, κατὰ τὸν αὐτὸν οἶμαι τρόπον κἀν τῷ βίῳ, μειζόνων ναυαγιῶν περὶ πολλοὺς οἴκους γιγνομένων ἢ περὶ τὰ σκάφη κατὰ θάλατταν, οὐκ ὀρθῶς γιγνώσκοντός ἐστιν ἐπιτρέπειν ἑαυτὸν ἐν τοιαύταις περιστάσεσι πραγμάτων τυφλῇ δαίμονι μηδ’ αὐτῇ βεβαίως ἐστηριγμένῃ.
Just as, therefore, in a ship violently tossed by a storm, so that it is washed over by waves and is in danger of sinking, one would fare miserably by committing the rudder to a blind helmsman, in the same manner, I think, in life too, since greater shipwrecks occur in many households than to ships at sea, it is not the part of one who judges correctly to commit oneself in such circumstances of affairs to a blind deity who is not even firmly established herself.
ἔμπληκτός τε γάρ ἐστι καὶ ἄνους εἰς τοσοῦτον ὡς πολλάκις τοὺς ἀξιολόγους ἄνδρας παρερχομένη πλουτίζειν τοὺς ἀναξίους, οὐδὲ τούτους βεβαίως ἀλλ’ ὡς ἂν ἔδωκεν οὕτως πάλιν ἀφαιρεῖσθαι τὰ δοθέντα.
For she is erratic and so foolish as to often pass by worthy men and enrich the unworthy, and not even these firmly, but to take away again what was given just as she had given it.
ταύτῃ τῇ δαίμονι πλῆθος ἀνδρῶν ἀμαθῶν οὐκ ὀλίγον ἕπεται μηδέποτ’ ἐν ταὐτῷ μενούσῃ διὰ τὸ τῆς βάσεως εὐμετακύλιστον, ἥτις αὐτὴν ἄγει καὶ φέρει καὶ κατὰ κρημνῶν ἐνίοτε καὶ θαλάττης·
A not small multitude of ignorant men follows this deity, who never remains in the same place because of the easily rolling nature of her base, which drives and carries her around, sometimes even down cliffs and into the sea.
ἔνθα συναπόλλυνται μὲν ἀλλήλοις ἑπόμενοι πάντες αὐτῇ, μόνη δ’ ἀβλαβὴς ἐκείνη διεξέρχεται καταγελῶσα τῶν ὀλοφυρομένων τε καὶ ἐγκαλούντων αὐτῇ ὅτ’ οὐδὲν ὄφελος.
There, all who follow her perish together with one another, while she alone passes through unharmed, laughing at those who lament and blame her when there is no use.
§3τὰ μὲν δὴ τῆς Τύχης ἔργα τοιαῦτα· τὸν δ’ Ἑρμῆν ἅτε λόγου μὲν ὄντα δεσπότην εὑρετὴν δὲ τέχνης ἁπάσης θέασαι πάλιν ὅπως ἐξ ὑπεναντίου τῇ Τύχῃ κεκοσμήκασιν 〈οἱ〉 παλαιοὶ γράφοντές τε καὶ πλάττοντες.
Such indeed are the deeds of Fortune; but observe again Hermes, as the master of logos and the finder of every art, how the ancients painted and sculpted him from the opposite perspective of Fortune.
νεανίσκος ἐστὶν ὡραῖος, οὐκ ἐπίκτητον οὐδὲ κομμωτικὸν ἔχων κάλλος, ἀλλ’ εὐθὺς ὥστε συνεμφαίνεσθαι τὴν τῆς ψυχῆς ἀρετὴν δι’ αὐτοῦ.
He is a beautiful youth, possessing a beauty not acquired or artificial, but such that the virtue of the soul immediately shines through it.
ἐστὶ δὲ φαιδρὸς μὲν τὰς ὄψεις, δέδορκε δὲ δριμύ, καὶ ἡ βάσις τὸ πάντων σχημάτων ἑδραιότατόν τε καὶ ἀμεταπτωτότατον ἔχει τὸν κύβον.
He is bright in appearance, his gaze is sharp, and his base has the cube, the most stable and unchangeable of all shapes.
ἔσθ’ ὅτε δὲ καὶ αὐτὸν τὸν θεὸν τούτῳ τῷ σχήματι κοσμοῦσιν.
Sometimes they even adorn the god himself in this shape.
ἴδοις δ’ ἂν τοὺς θιασώτας αὐτοῦ φαιδροὺς μὲν ὁμοίως τῷ καθηγουμένῳ θεῷ, μεμφομένους δ’ οὐδέποτ’ αὐτὸν ὥσπερ οἱ τὴν Τύχην, οὐδ’ ἀπολειπομένους ποτ’ οὐδὲ χωριζομένους, ἀλλ’ ἑπομένους τε καὶ διὰ παντὸς ἀπολαύοντας τῆς προνοίας αὐτοῦ.
And you may see his companions as bright as the god who leads them, never blaming him as those of Fortune do, nor ever leaving or being separated from him, but following him and continuously enjoying his providence.