This is a general outline of the contents of this treatise, which is one of the most celebrated in the whole Collection. From what we have stated, it will at once be seen that it relates to a subject of commanding interest, and deserves to be carefully studied, as containing the oldest exposition which we possess of the opinions entertained by an original and enlightened mind on many important questions connected with Public Hygiene and Political Economy, two sciences which, of late years, have commanded a large amount of professional attention. Whether or not modern experience may confirm our author’s judgment in every particular case, it surely can neither be unprofitable nor uninteresting to ascertain what his opinions on these subjects actually were. Let us be thankful, then, that the destroying hand of time has spared us so valuable a relic of antiquity; and, instead of undervaluing our ancient instructor because he shows himself ignorant of many truths which we are now familiar with, let us be grateful to him for the amount of information which he has supplied to us, and for setting us an example which it must be both safe and profitable for us to follow. Surely great praise is due to the man who first mooted so many important questions, and stated their bearings in distinct terms, although he did not always succeed in solving them.[370]
I may take the present opportunity of mentioning that M. Littré, with some appearance of truth, blames Hippocrates for having rather overrated the influence of climate and institutions, in producing military valor, which, as he justly remarks, has been proved by modern examples to be most intimately connected with discipline, and a knowledge of the arts of war. But if Hippocrates was wrong on this point, it was because he did not avail himself properly of the lights of his own age; for he might have learned from his contemporary, Socrates, the very doctrine which M. Littré here inculcates. “The question being put to him,” says Xenophon, “whether valor was a thing that could be taught, or was natural? I am of opinion, he said, that as one body is born with greater powers than another for enduring labor, so is one soul produced by nature stronger than another for enduring dangers. For I see persons brought up under the same institutions and habits differing much from one another in courage. But I think that every nature may be improved in valour by learning and discipline. For it is obvious that the Scythians and Thracians would not dare to contend with the Lacedemonians with bucklers and spears; and it is clear that, the Lacedemonians would not be willing to contend with the Thracians with small targets and javelins, or with the Scythians with bows and arrows.” (Memorab. iii., 9.) The same doctrine is taught with remarkable subtlety of argument and originality of thought in the “Protagoras” of Plato, (see § 97). If, then, Hippocrates was wrong on this head, (which, however, may be doubted), it is clear that he is not to be screened by the alleged ignorance of his age, and that he might have put himself right by attending to the instructions of a contemporary with whom he, in all probability, was familiar, and who undoubtedly was the greatest master of human nature that ever existed.
As there are certain matters connected with this treatise which will require a more lengthened discussion than can well suit with foot notes, I think it advisable to treat of them in this place:—
1. With regard to the seasons of the year, as indicated try the risings and settings of the stars. the following observations, taken in a great measure from Clifton’s Preface will supply, in as brief a space as possible, all the information that will be required; “As the reader will find frequent mention of seasons, equinoxes, solstices, risings and settings of the sun and stars (particularly Arcturus, the Dog-star, and the Pleiades), it may not be amiss to premise, in the first place, that a year was divided by the ancients into four parts, every one of these was distinguished astronomically.
“Thus, for instance, the winter began at the setting of the Pleiades, and continued to the vernal equinox.
“The spring began at the vernal equinox, and ended at the rising of the Pleiades.
“The summer began at the rising of the Pleiades, and ended at the rising of Arcturus.
“The autumn began at the rising of Arcturus, and ended at the setting of the Pleiades.
“The rising and setting of the stars is always to be understood of what astronomers call the heliacal rising or setting, i. e. when a star rises or sets with the sun.
“The rising and setting of the sun in summer or winter (an expression which often occurs in this treatise), implies those points of the compass the sun rises and sets at.”[371]