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Title: Encomium artis medicae
Author: Desiderius Erasmus
Release Date: August 20, 2005 [EBook #16561]
Language: Latin
*** START OF THIS PROJECT GUTENBERG EBOOK ENCOMIUM ARTIS MEDICAE ***
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[Illustration:
IMAGO·ERASMI·ROTERODA
MI·AB·ALBERTO·DVRERO·AD
VIVAM·EFFIGIEM·DELINIATA·
"TÊN·KREITTÔ·TA·SYNGRAMMATA·DEIXEI"
·MDXXVI·
A/D]
* * * * *
ENCOMIUM ARTIS MEDICÆ
Desiderio Erasmo Roterodamo Autore.
DE LOF DER GENEESKUNDE
van
Desiderius Erasmus.
* * * * *
_Erasmus Roterodamus_
_D. Henrico Afinio Lyrano_
_insigni Medico_
_S.D._
Nuper dum bibliothecam recenseo, doctissime Afini, venit in manus
oratio quaedam olim mihi nihil non experienti, in laudem artis medicae
declamata; continuo visum est orationem non optimam optimo dicare
medico, ut vel tui nominis lenocinio studiosorum centuriis commendetur.
Erit hoc interim mei in te animi qualecunque documentum, dum dabitur
aliud nostra necessitudine dignius.
Bene vale.
Lovanii tertio Idus Martias Anno MDXVIII.
* * * * *
[Transcriber's Note:
All sidenotes have been collected here to act as a table of contents.
Most repeat key words, names or phrases from the text. Those that
appear at the beginning of a paragraph, along with a few others that
function as explanatory notes, have also been kept in their original
places.
A few Greek words have been transliterated, and will appear within
"double quotes."
_Attentio._
_Propositio._
_Laudandi ratio per comparationem._
_Dignitas et autoritas medicinae._
_Inventio artis._
_Torquet exemplum in suum commodum._
_A difficultate._
_Longum hyperbaton._
_Divina res medicina._
_Laus ab effectu._
_Ars medicorum et mortuos excitare credita est._
_Initium vitae medicis debetur._
_Ab utilitate perpetua._
_Senectam remoratur ars medicorum._
_Totum hominem curat medicus._
_Temperaturam corporis emendat medicus._
_A simili._
_Plato._
_Principibus maxime necessarius medicus._
_Ab exemplo._
_Honos habitus medicinae._
_Honora medicum._
_A similibus._
_Sanitatis custos medicus._
_Exempla._
_Christus non aegrotavit._
_Confutatio._
_Donum curationis._
_Exemplum._
_Detorquet._
_Quibus culta medicina._
_Moses._
_Orpheus._
_Homerus._
_Moly._
_Nepenthes._
_Machaon._
_Paeon._
_Chiron._
_Christus ipse medicus._
_Paulus medicus._
_Raphael._
_A simili._
Seleucides.
_A quaestu._
_Confutatio._
_Ex Aristophane._
_Proverbium._
_Epilogus._ ]
* * * * *
DECLAMATIO ERASMI ROTERODAMI
IN LAUDEM ARTIS MEDICÆ.
[Sidenote: _Attentio._]
Quo saepius est ars medicinae, meditatis et elaboratis orationibus,
hoc ex loco, apud plerosque vestrum praedicata, idque a viris singulari
facundia praeditis, auditores celeberrimi, hoc mihi sane minus est
fiduciae, me vel tantae rei, vel aurium vestrarum expectationi
satisfacturum. Neque enim rem prope divinam nostra facile assequetur
infantia, neque vulgaris oratio de re toties audita taedium possit
effugere.
[Sidenote: _Propositio._]
Verumtamen ne salutari maiorum instituto videar deesse, qui solenni
encomio juventutis animos ad huius praeclarae scientiae studium,
admirationem, amorem, excitandos, accendendos, inflammandosque
censuerunt, experiar et ipse pro mea virili (siquidem me dicentem
adjutabit vestra tum attentio, tum humanitas, favore candido prosequens,
quem ad hoc muneris vestra adegit autoritas) medicae facultatis
dignitatem, autoritatem, usum, necessitatem, non dicam explicare, quod
prorsus infiniti fuerit negotii, sed summatim modo perstringere, ac
veluti confertissimas locupletissimae cujuspiam reginae opes, per
transennam (ut aiunt) studiosorum exhibere conspectibus.
[Sidenote: _Laudandi ratio per comparationem._]
Cuius quidem ea vel praecipua laus est, primum quod nullis omnino
praeconiis indiget, ipsa abunde per se vel utilitate, vel necessitate
commendata mortalibus. Deinde quod toties iam a tam praeclaris ingeniis
praedicata, semper tamen novam laudum suarum materiam, ingeniis etiam
parum foecundis ex sese suppeditat, ut nihil necesse sit, eam vulgato
more invidiosis illis contentionibus, non sine caeterarum disciplinarum
contumelia depraedicare. Quin illud magis metuendum, ne domesticas
illius dotes, ne germanam ac nativam amplitudinem, ne majestatem humana
conditione maiorem, mortalis oratio non assequatur. Tantum abest, ut vel
aliena contumelia, vel asciticiis Rhetorum fucis, aut amplificationum
praestigiis sit attollenda. [Sidenote: "gnômê."] Mediocrium est
formarum, deformiorum comparatione, aut cultus lenociniis commendari;
res per se vereque praeclaras, satis est vel nudas oculis ostendisse.
[Sidenote: _Dignitas et autoritas medicinae._]
Iam primum enim (ut ad rem festinemus) reliquae artes quoniam nulla non
magnam aliquam vitae commoditatem attulit, summo quidem in pretio fuere.
Verum medicinae quondam tam admirabilis fuit humano generi inventio, tam
dulcis experientia, ut eius autores, aut plane pro diis habiti sint,
velut Apollo, et huius filius Aesculapius, imo (quod ait Plinius)
singula quosdam inventa deorum numero addiderunt, aut certe divinis
honoribus digni sint existimati, velut Asclepiades, quem Illyrici
numinis instar receptum Herculi in honoribus aequarunt. Non equidem
probo quod fecit antiquitas, affectum sane ac iudicium laudo, quippe
quae recte et senserit et declararit, docto fidoque medico nullum satis
dignum praemium persolvi posse.
[Sidenote: _A difficultate._]
Etenim si quis secum reputet, quam multiplex in corporibus humanis
diversitas, quanta ex aetatibus, sexu, regionibus, coelo, educatione,
studiis, usu varietas, quam infinita in tot milibus herbarum (ne
quid interim dicam de caeteris remediis) quae alibi aliae nascuntur,
discrimina. Tum quot sint morborum genera, quae trecenta nominatim
fuisse prodita scribit Plinius, exceptis generum partibus, quarum omnium
quam nullus sit numerus, facile perpendet, qui tantum norit, quot formas
in se febris vocabulum complectatur, ut ex uno caetera aestimentur;
exceptis his, qui quotidie novi accrescunt, neque secus accrescunt,
quam si de composito cum arte nostra bellum suscepisse videantur.
Exceptis venenorum plus mille periculis, quorum quot species sunt,
tot sunt mortis genera, totidem remediorum differentias flagitantia.
Exceptis casibus quotidianis lapsuum, ruinarum, ruptionum, adustionum,
luxationum, vulnerum, atque his consimilium, quae prope cum ipso
morborum agmine ex aequo certant. Denique qui cogitet, quanta sit
in corporum coelestium observatione difficultas, quae nisi cognoris,
saepenumero venenum erit, quod in remedium datur. Ne quid interim
commemorem saepe fallaces morborum notas, sive coloris habitum spectes,
sive lotii signa rimeris, sive pulsus harmoniam observes, velut hoc
agentibus malis, ut hostem medicum fallant et imponant. Tantum undique
sese offundit difficultatum, ut mihi difficile sit omnes vel oratione
prosequi.
Sed ut dicere coeperam, has omnes rerum varietates studio persequi,
obscuritates ingenio assequi, difficultates industria pervincere, ac
penetratis terrae fibris, excussis undique totius naturae arcanis, ex
omnibus herbis, fruticibus, arboribus, animantibus, gemmis, ex ipsis
denique venenis, cunctis humanae vitae malis efficacia quaerere remedia,
atque horum opportunum usum ex tot autoribus, tot disciplinis, imo et ab
ipsis sideribus petere. Haec inquam, tam abdita rimari cura, tam ardua
viribus animi adipisci, tam multa memoria complecti, tam necessaria ad
salutem universi mortalium generis in commune proferre, nonne prorsus
homine maius ac plane divinum quiddam fuisse videtur? Absit invidia
verbis. Liceat id quod vero verius est ingenue praedicare. Non me jacto,
sed artem ipsam effero. Etenim si dare vitam proprium dei munus est,
certe datam tueri, jamque fugientem retinere, deo proximum fateamur
oportet. Quamquam ne prius quidem illud, quod nos soli deo proprium esse
volumus, medicorum arti detraxit antiquitas, ut credula, ita gratissima.
Nam Aesculapii quidem ope Tyndaridam, et post eum complures ab Orco
in lucem redisse credidit. Asclepiades hominem exanimatum, elatum,
comploratumque ab rogo domum vivum reduxisse legitur. Xanthus historicus
catulum leonis occisum, praeterea et hominem, quem Draco occiderat,
vitae redditum fuisse, posteris prodidit, herba quam halin nominant. Ad
haec Juba, in Africa quendam herba revocatum ad vitam, testis est. Neque
vero laboraverim, si sint apud quos haec fide careant. Certe (quod
agimus) admirationem artis tanto magis implent, quanto magis supra
fidem veri sunt, et immensum esse fateri cogunt id quod vero supersit.
Quamquam quantum ad eum attinet, qui vitae redditur, quid refert utrum
anima denuo in artus relictos divinitus reponatur, an penitus in corpore
sepulta, morbique victoris oppressa viribus, arte curaque medici
suscitetur atque eliciatur, iamque certo migratura retineatur? An non
pene paria sunt mortuum restituere, et mox moriturum servare? Atqui
permultos nominatim recenset Plinius libro historiae mundanae septimo,
qui iam elati partim in ipso rogo, partim post dies complusculos
revixerint.
Miraculum est, quod paucis dedit casus. Et non magis mirandum, quod
quotidie multis largitur ars nostra? Etiamsi hanc deo Opt. Max. debemus,
cui nihil non debemus, ne quis haec a me putet arrogantius dicta quam
verius. Complurium morborum ea vis est, ut certa mors sint, nisi
praesens adsit medicus, veluti stupor is, qui mulieribus potissimum
solet accidere, veluti syncopis profunda, paralysis, apoplexia. Neque
desunt ulli vel seculo, vel genti sua in hanc rem exempla. Hic qui
mortem ingruentem arte sua depellit, qui vitam subito oppressam revocat,
nonne ceu numen quoddam dextrum ac propitium semper habendus est? Quot
censes homines ante diem sepultos fuisse priusquam medicorum solertia
morborum vires, et remediorum naturas deprehenderat? Quot hodie
mortalium milia vivunt, valentque, qui ne nati quidem essent, nisi eadem
haec ars, et tot nascendi discriminibus remedia, et obstetricandi
rationem reperisset? Adeo statim in ipso vitae limine, et pariens simul
et nascens salutarem medicorum opem miserabili voce implorat. Horum
arti vitam debet, et qui nondum vitam accepit, dum per eam prohibentur
abortus, dum mulieri seminis recipiendi retinendique vis confertur, dum
pariendi facultas datur. [Sidenote: "paroimia"] Quod si vere dictum est
illud Deus est juvare mortalem, profecto mea sententia aut nusquam locum
habebit illud nobile Graecorum adagium "anthrôpos anthrôpou daimonion",
aut in medico fido proboque locum habebit, qui non juvat modo verum
etiam servat. An non igitur ingratitudine ipsa videatur ingratior, ac
ipse prope vita indignus, qui medicinam alteram secundum deum, vitae
parentem, tutricem, servatricem, vindicem non amet, non honoret, non
suspiciat, non veneretur? Cuius praesidiis nunquam ulli non est opus.
Nam reliquis quidem artibus nec semper nec omnes egemus. Huius utilitate
mortalium omnis vita constat. Nam fac abesse morbos, fac omnibus
prosperam adesse valetudinem, tamen hanc qui poterimus tueri, nisi
medicus ciborum salutarium ac noxiorum discrimen, nisi totius victus,
quam Graeci diaetam vocant, rationem doceat?
[Sidenote: _Senectam remoratur ars medicorum._]
Grave mortalibus est onus senecta, quam non magis licet effugere quam
mortem ipsam. Atque ea medicorum opera multis contingit, tum serius, tum
multo etiam levior. Neque enim fabula est, quinta, quam vocant, essentia
senio depulso hominem velut abjecto exuvio rejuvenescere, cum extent
aliquot huius rei testes.
[Sidenote: _Totum hominem curat medicus._]
Neque vero corporis tantum, quae vilior hominis pars est, curam gerit,
imo totius hominis curam agit, etiamsi Theologus ab animo, medicus a
corpore sumat initium. Siquidem propter arctissimam amborum intet se
cognationem et copulam, ut animi vitia redundant in corpus, ita vicissim
corporis morbi animae vigorem aut impediunt, aut etiam extinguunt.
Quis aeque pertinax suasor abstinentiae, sobrietatis, moderandae irae,
fugiendae tristitiae, vitandae crapulae, amoris abjiciendi, temperandae
Veneris, atque medicus? Quis efficacius suadet aegroto, ut si vivere
velit, et salutarem experiri medici opem, prius animum a vitiorum
colluvie repurget? Idem quoties vel diaetetica ratione, vel ope
pharmaceutica bilem atram minuit, labantes cordis vires reficit, cerebri
spiritus fulcit, mentis organa purgat, ingenium emendat, memoriae
domicilium sarcit, totumque animi habitum commutat in melius, nonne per
exteriorem, ut vocant, hominem, et interiorem servat? Qui phreneticum,
lethargicum, maniacum, sideratum, lymphatum restituit, nonne totum
restituit hominem? Theologus efficit ut homines a vitiis resipiscant, at
medicus efficit, ut sit qui possit resipiscere. Frustra ille medicus sit
animae, si jam fugerit anima, cui paratur antidotus. Cum impium hominem
subito corripuit paralysis, apoplexia, aut alia quaedam praesentanea
pestis, quae vitam prius adimat, quam vacet de castiganda cogitare vita,
hunc qui restituit, alioquin infeliciter in suis sceleribus sepeliendum,
nonne quodammodo tum corpus, tum animum ab inferis revocat? In eum certe
locum reponit hominem, ut ei in manu jam sit, si velit, aeternam mortem
fugere. Quid suadebit lethargico Theologus, qui suadentem non audiat?
Quid movebit phreneticum, nisi medicus prius atram bilem repurgarit?
Pietas caeteraeque virtutes, quibus Christiana constat felicitas, ab
animo potissimum pendent, haud infitior. Caeterum quoniam is corpori
illigatus, corporeis organis velit nolit utitur, fit ut bona pars bonae
mentis a corporis habitu pendeat. Permultos homines infelix corporis
temperatura, quam Graeci modo "krasin" modo "systêma" vocant, velut
invitos ac reclamantes, ad peccandum pertrahit, dum animus insessor
frustra moderatur habenas, frustra subdit calcaria, sed equum
ferocientem in praecipitium sequi cogitur. Animus videt, animus audit
sed si oculos occuparit glaucoma, si aurium meatus crassus humor
obsederit, frustra vim suam habet animus. Odit animus, irascitur animus,
at vitiosus humor mentis organa obsidens in causa est, ut oderis, quem
amore dignum judices, irasceris cui nolis irasci. Philosophiae summam in
hoc sitam esse fatetur Plato, si rationi pareant affectus, atque ad eam
rem praecipuus est adjutor medicus, hoc agens ut ea pars hominis vigeat
sapiatque, cuius arbitrio geruntur, quaecunque cum laude geruntur.
Si hominis vocabulo censentur indigni, qui pecudum ritu rapiuntur
cupiditatibus, huius nominis dignitatem bona ex parte debemus medicis.
[Sidenote: _Principibus maxime necessarius medicus._]
Id cum maximum sit in singulis ac privatis, quanto praeclarius est
beneficium, cum id praestatur in principe? Nulla fortuna magis est
obnoxia malis huiusmodi, quam felicissimorum regum. Quos autem rerum
tumultus ciet unius homunculi vitiatum cerebrum? Frustra reclament qui
sunt a consiliis, furis o princeps, ad te redi, ni medicus arte sua
neque volenti, neque sentienti suam mentem reddiderit. Si Caligulae
fidus adfuisset medicus, non usque ad pugionum ac venenorum scrinia in
perniciem humani generis insanisset. Atque ob eam sane causam publica
consuetudine receptum est apud omnes orbis nationes, ne princeps usquam
gentium agat absque medicis. Proinde cordati principes nulli unquam arti
plus honoris habuerunt, quam medicinae. Quandoquidem Erasistratus (ut
reliquos taceam) Aristotelis ex filia nepos, ob Antiochum regem sanatum,
centum talentis donatus est a Ptolemaeo huius filio. Quin et divinae
literae jubent medico suum haberi honorem, non tantum ob utilitatem,
verum etiam ob necessitatem, ut in caeteros benemeritos ingratitudo sit,
in medicum impietas, quippe qui tamquam beneficii divini adjutor, id
arte sua tuetur, quod optimum nobis et carissimum largitus est deus,
videlicet vitam.
[Sidenote: _A similibus._]
Parentibus nihil non debemus, quod per hos vitae munus accepisse
quodammodo videmur. Plus mea sententia debetur medico, cui toties
debemus, quod parentibus semel dumtaxat debemus, si tamen illis debemus.
Pietatem debemus ei, qui hostem a cervicibus depulit, et medico non
magis debemus, qui pro nobis servandis cum tot capitalibus vitae
hostibus quotidie depugnat? Reges ceu deos suspicimus, quia vitae
necisque jus habere creduntur, qui tamen ut possint occidere, certe
vitam non aliter dare possunt, nisi quatenus non eripiunt, quemadmodum
servare dicuntur latrones, si quem non jugulent, nec aliam tamen vitam
dare possunt, quam corporis. At quanto propius ad divinam benignitatem
accedit medici beneficium, hominem iam inferis destinatum arte, ingenio,
cura, fideque sua, velut ex ipsis mortis faucibus retrahentis? Aliis
in rebus profuisse sit officium, caeterum in certo corporis animique
periculo servasse, plus quam pietas est. Adde his quod quicquid in
homine magnum est, eruditio, virtus, naturae dotes, aut si quid aliud,
id omne medicorum arti acceptum feramus oportet, quatenus id servat,
sine quo ne reliqua quidem queant subsistere. Si omnia propter hominem,
et hominem ipsum servat medicus, nimirum omnium nomine gratia debetur
medico.
[Sidenote: _Sanitatis custos medicus._]
Si non vivit, qui vivit morbis obnoxius, et vitam salubrem aut reddit
aut tuetur medicus, an non convenit hunc ceu vitae parentem agnoscere?
Si res exoptanda est immortalitas, hanc medicorum industria, quoad
licet, meditatur, quae vitam in longum prorogat. Quid enim hic notissima
referam exempla, Pythagoram, Chrysippum, Platonem, Catonem censorium,
Antonium, Castorem, cumque his innumerabiles, quorum plerique medicinae
observatione, vitam ab omni morbo liberam neque fatiscente ingenii
vigore, neque concussa memoriae soliditate, neque fractis aut
labefactatis sensibus, ultra centesimum annum prorogarunt? An non
istuc est immortalitatis, quam speramus, hic iam nunc imaginem quandam
exhibere? Christus ipse immortalitatis autor ac vindex unicus corpus
assumpsit, mortale quidem illud, sed tamen nullis morbis obnoxium.
Crucem non horruit, morbos horruit. An non pulcherrimum fuerit, nos
principem nostrum in hoc quoque pro viribus imitari? Apostolos, quorum
nemo fere non multam vixit aetatem, caesos legimus, interfectos legimus,
aegrotasse non legimus. Quocunque pacto hoc illis contigit, certe
praestat idem ars medicorum, quod illis praestitit sua felicitas. Nec
enim audiendos arbitror, qui nobis non minus indocte, quam impudenter
solent illud objicere: Virtus in infirmitate perficitur, somniantes
Paulum gravi capitis dolori fuisse obnoxium, cum ille infirmitatem
vel animi tentationem, vel quod vero propius est, improborum hominum
molestam insectationem appellet. Atque idem ille Paulus, inter
apostolicas dotes, donum curationis recensuit.
Iam auget et illud non levi argumento medicinae gloriam, quod et
Caesarearum legum majestas, et pontificiarum autoritas sese ultro
medicorum judicio submittit, velut in quaestionibus pubertatum,
partuum ac veneficiorum. Item in quaestionibus aliquot ad matrimonium
facientibus. O nova dignitas medicinae. Agitur de capite hominis, et
judicis sententia pendet ex medici praejudicio. Summi pontificis pietas,
si quid indulget, in nonnullis non aliter indulget, nisi medicorum
accedat calculus. Atque in decretis Romanus pontifex episcopum eum, qui
delatus fuerat tamquam foedo immanique morbo obnoxius, ex medicae rei
judicio censet aut amovendum episcopatu, aut suo loco restituendum.
Divus item Augustinus ex medicorum consilio fieri jubet, quod faciendum
est, etiamsi nolit aegrotus. Idem honorem medico debitum, hoc est artis
et industriae praemium, recte eripi scribit ab eo qui detinet, velut
ab injusto possessore et quod alienum est mala fide occupante. Quin ii
quoque, qui conceptis precaminibus, daemones impios e corporibus humanis
exigunt, non raro in consilium adhibent, velut in his morbis, qui
secretis rationibus quaedam sensuum organa spiritusque vitiant, et adeo
daemoniacam speciem imitantur, ut nisi a peritissimis medicis discerni
non queant, sive sunt crassiores aliqui daemones, ut fertur illorum
varia natura, qui medicam etiam opem sentiant, sive morbus adeo penitus
intimis animi recessibus insidet, ut a corpore videatur alienus. In
cuius rei fidem, dum ex innumeris mihi compertum exemplum refero,
quaeso ut me patienter audiatis.
[Sidenote: _Exemplum._]
Panaceum celeberrimi nominis medicum adolescens colui, is me teste
quendam restituit, nomine Phlyarium, patria Spoletanum, qui ex vermibus
in novum maniae genus inciderat, ita ut in morbo probe teutonice
loqueretur, quod (uti constabat) sanus nunquam potuerat. Quis imperitus
rei medicae non hunc daemoniacum vel dejerasset etiam? At is hominem
facili paratoque remedio menti reddidit. Redditus sibi, teutonice nec
loquebatur, nec intelligebat. Quod si quis hunc vere daemoniacum fuisse
contendat, ea sane res vel maxime medicorum illustrat artem, cui
compertum est et daemones impios parere, quemadmodum in restituenda
vita, ita et in exigendis spiritibus divinae virtutis tum ministrae, tum
aemulae. Neque vero deerant, qui factum hoc magicis artibus tribuebant,
quorum ego calumniam arti nostrae gloriae laudique verto, per quam ea
praestantur, quae vulgus hominum humanis viribus praestari posse non
credit.
[Sidenote: _Quibus culta medicina._]
Optimo igitur jure priscis seculis, cum nondum sordidi quaestus et
spurcae voluptates vitiassent omnia, medendi ars inter omnes una divinis
ac summatibus viris, opulentissimis regibus, clarissimis senatoribus
praecipue cordi fuit, nec alia mortalium generi gratior. Siquidem Moses
ille magnus, non alia ratione quam artis medicae, cibos suos distinxisse
creditur. Orpheus, Graecorum vetustissimus, de viribus herbarum nonnulla
prodidisse legitur. Homerus ipse, citra controversiam, unicus ingeniorum
fons, plurimus est et in herbarum commemoratione, et in laude medicorum.
Is et Moly nobis depinxit, herbarum omnium (teste Plinio) laudatissimam,
efficacem adversus veneficia, cuius inventionem Mercurio tribuit, hac
Ulyssem suum adversus Circes pocula praemuniens. Idem nepenthes indicat
in conviviis adhibendum, quod moerorem tristitiamque discutiat. Porro
Machaonem, Paeonem, Chironem, Podalirium, ut hac arte praestantes,
saepicule non sine honore commemorat, quorum arte non solum heroibus,
verum ipsis etiam diis subventum esse fingit, illud videlicet
subindicans, summis etiam principibus medicorum praesidiis opus esse,
atque horum vitam medicis in manu esse, qui in caeteros omnes jus vitae
ac necis habere videntur. Quid quod idem Poeta libro Iliados undecimo,
huius artis professionem longe pulcherrimo nobilitavit elogio, cum ait:
[Sidenote: "iatros gar anêr pollôn antaxios allôn"] Unum medicum pluris
habendum, quam caeterorum hominum permultos. Rursum alibi medicum ita
notat, ut dicat eum eruditum in omnibus, palam testans id quod res est,
hanc artem non una aut altera disciplina, sed omnium artium cognitione
circuloque, tum praeter exactum ingenium, multo etiam rerum usu
constare. Pythagoras ille Samius, cui divinitatem quandam tribuebat
antiquitas, de naturis herbarum nobile volumen reliquisse legitur. Atque
ut Platonem, Aristotelem, Theophrastum, Chrysippum, Catonem censorium,
Varronem praeteream, quibus studio fuit hanc artem suis vel studiis, vel
negotiis admiscere, Mithridatem Ponti regem, non perinde regnum, alioqui
locupletissimum, non tam unius et viginti linguarum miraculum, quam rei
medicae peritia nobilitavit, vereque magnum virum declaravit, qui artis
huius commentationes, et exemplaria, effectusque in arcanis reliquit,
ut autor est Plinius. Cuius et hodie nobile theriacae genus nomine
celebratur. Nunc fere regium habetur, aleam ludere, venari, nugas agere.
At olim populi Romani principibus nihil magis erat curae, quam ut ex
longinquo novis importandis herbis, rem medicam adjuvarent, neque populo
illi tum orbis domino aliud erat munus gratius.
[Sidenote: _Christus ipse medicus._]
Quid quod Christus ipse, disciplinarum omnium et autor et princeps, sese
non Iureconsultum, non Rhetorem, non Philosophum, sed Medicum professus
est, dum de se loquens negat opus esse medico iis, qui bene habeant, dum
Samaritanus vulneribus oleum ac vinum infundit, dum sputum terrae mixtum
illinit oculis caeci. Quid quod idem hac potissimum commendatione, cum
adhuc orbi esset ignotus, sese paulatim in animos atque affectus hominum
insinuavit, non auro, non imperiis, sed morborum remediis? Quod ille
nutu fecit, nempe deus, hoc medicus pro virili sua cura imitatur. Neque
deest his quoque divina vis, nimirum medendi viribus in hunc usum rebus
a deo inditis. Nec alio viatico magis instruxit Apostolos, mandans ut
hoc protinus officio sibi devincirent hospitem, medentes inquit, morbis
illorum, et ungentes oleo. Paulus ille magnus dum Timetheo suo modicum
vini praescribit usum, ad fulciendam stomachi imbecillitatem, nonne
palam medici partibus utitur? Sed quid hoc mirum in Apostolo, cum
Raphael angelus Tobiae caecitati medicans hinc nomen etiam invenerit
apud arcanarum rerum studiosos? O coelestem vereque sacram disciplinam,
cuius cognomento divinae illae mentes insigniuntur.
Inter mortales alii alias artes vel discunt, vel profitentur, hanc unam
oportebat ab omnibus disci, quae nulli non est necessaria. Sed o heu
perversissima hominum judicia.
Nemo nescire sustinet, quis nummus legitimus sit, quis adulterinus, ne
quid fallatur in re vilissima, nec scire studio est, quibus modis id
quod habet optimum tueatur. In numismate non credit alienis oculis,
in negotio vitae ac sanitatis, clausis quod dicitur oculis, sequitur
alienum judicium. Quod si totius artis absoluta cognitio non potest nisi
paucis contingere, qui totam vitam huic uni studio dedicarunt, certe
partem eam, quae ad tuendam valetudinem pertinet, non conveniebat
quemquam nescire. Etiam si bona pars difficultatis, non ab ipsa arte,
sed ab improborum medicorum vel inscitia, vel ambitione proficiscatur.
[Sidenote: _A simili._]
Semper apud efferas etiam ac barbaras nationes sanctum ac venerabile
fuit amicitiae nomen. Atque is egregius habetur amicus, qui se fortunae
utriusque comitem sociumque praebeat, quod vulgus amicorum velut
hirundines aestate, rebus secundis adsunt, rebus adversis, quemadmodum
illae ingruente bruma devolant. At quanto sincerior amicus medicus, qui
Seleucidum avium exemplo, quas narrant nusquam a Casii montis incolis
conspici, nisi cum illarum praesidio est opus, adversus vim locustarum
fruges vastantium, rebus integris ac laetis nusquam sese ingerit, in
periculis, in his casibus, in quibus uxor ac liberi saepe deserunt
hominem, velut in phrenesi, phthiriasi, in peste solus medicus
constanter adest, et adest non inutili officio, quemadmodum plerique
caeterorum, sed adest opitulaturus, adest pro capite periclitantis cum
morbo dimicans, nonnunquam suo quoque periculo. Et o plus quam ingratos,
qui talis amici officio servati, jam depulso periculo medicum odisse
possunt, ac non potius parentis vice colunt ac venerantur. Vulgarem
amicum, qui subinde salutat obvium, ad coenam rogant, qui latus claudit,
officio pensant, et talem amicum ubi desierint egere, aversantur? Et ob
hoc ipsum aversantur, quod intelligant illius officio nullam meritis
parem gratiam rependi posse.
Quod si is optimus vir est, qui maxime prodest Reipublicae, ars haec
optimo cuique viro discenda est.
[Siquidem inter munia profani magistratus non minima portio est, et
haud scio an praecipua, dare operam, ut corpora civium bene habeant.
Quid prodest depulisse hostem a moenibus, si pestilentia intus grassans,
plures tollit quam sublaturus erat gladius? Quid refert curasse ne cui
pereat census, si perit prospera corporis valetudo? Prisci qui bonorum
ordines digesserunt, primas tribuunt bonae valetudini. Quid enim prodest
incolumis possessio, nisi valet possessor? Proinde leges priscorum, cum
nondum quaestus et ambitio corrupisset omnia, potissimum huc spectabant,
ut corpora civium essent valida, robusta, beneque temperata. Ea
res partim pendet a nativitate, partim ab educatione, partim ab
exercitamentis, et victus ratione, nonnihil etiam ab aedificiorum modo.
Nimirum medici fungebantur officio, qui bene temperata corpora jungebant
matrimonio, qui nutrices adhibebant integrae valetudinis, qui balnea
publica, qui publica gymnasmata instituebant, qui ferebant leges
sumptuarias, qui mutatis aedificiis, qui siccatis paludibus pestilentiam
excludebant, qui in hoc vigilabant, ne quid esculentum aut poculentum
venderetur, quod laederet corporum incolumitatem. Et hodie principes
fere nihil ad se pertinere credunt, si pro vinis vendantur venena, si
tritico vitiato, si putribus piscibus tot morbi invehantur in publicum.
Adeo nulla vitae pars est, quae citra medicinae praesidia recte possit
administrari.]
[Sidenote: _A quaestu._]
Iam vero si qui sint, qui rerum pretia malint utilitate quaestuque
metiri (licet haec ars divinior est, quam ut huiusmodi rationibus sit
aestimanda) ne hac quidem parte cuiquam aliarum cedit artium. Neque enim
ulla magis fuit frugifera, et ad rem subito parandam aeque praesentanea.
Erasistratus cuius ante memini, a rege Ptolemaeo, Critobolus ab
Alexandro magno, praemiis ingentibus ac vix credendis donati leguntur.
Quamquam quod tandem praemium non exiguum videatur, repensum servatori
capitis, pro cuius unius salute tot hominum millia depugnabant? Quid ego
nunc commemorem Cassios, Carpitanos, Aruncios, Albutios, quibus Romae
tum apud principem, tum apud populum immodicum quaestum fuisse refert
Plinius? Quanquam quid nos haec ex priscis aetatibus repetimus, quasi
non hodie cuique complures succurrant, quos haec ars ad Croesi opes
evexerit?
Rhetorica aut Poetica non alit nisi insignem. Musicus ni praecellat,
esurit. Iureconsulto tenuis proventus est, ni sit eximius. Sola medicina
quomodocunque doctum alit ac tuetur. Innumeris disciplinis, infinita
rerum cognitione constat res medica, et tamen frequenter unum aut
alterum remedium alit idiotam. Tantum abest, ut haec ars sterilitatis
damnari possit.
Adde quod caeterarum artium non ubique paratus est quaestus. Rhetor
frigebit apud Sarmatas, juris Caesarei peritus apud Britannos. Medicum
quoquo terrarum sese contulerit suus comitatur honos, suum sequitur
viaticum, ut in nullam disciplinam verius competat vulgatissimum illud
Graecorum proverbium, "to technion hê pasa gê trephei".
[Sidenote: _Confutatio._]
Sed hoc ipsum indignatur Plinius, aut certe apud hunc alii, quaestum
esse medicinae professionem. Maior est, fateor, haec facultas quam ut
quaestui lucroque serviat, sordidarum id est artium. Sed nimis ingratum
est, eam solam sua fraudare gratia, cui nulla par gratia rependitur.
Egregius medicus ceu numen quoddam, servat gratis, servat et invitos.
Sed impietas est, non agnoscere numinis beneficium. Nihil ille
moratur mercedem, tu tamen dignus qui legibus mulcteris ob insignem
ingratitudinem.
Iam haudquaquam me fugit, hanc egregiam artem et olim apud veteres
audisse male, et hodie apud indoctos quosdam male audire. Catoni
non placuit, non quod rem damnaret, sed quod ambitiosam Graecorum
professionem non ferret homo mere Romanus. Isque tantum tribuit
experientiae, ut artem esse noluerit, sed idem universam Graecorum
philosophiam ex urbe pellendam censuit. Existimabat homo durus, ad
purgandum hominis corpus sufficere brassicam et crebros vomitus, et
tamen ille ipse medicorum hostis observatione medicinae, in extremam
usque senectutem robur infractum tutatus scribitur.
Solis, inquiunt, medicis summa occidendi impunitas est. At hoc nomine
magis suspiciendi boni medici, quibus cum in manu sit, non solum
impune, verum etiam mercede occidere, tamen servare malunt. Quod possunt
facultatis est, quod nolunt probitatis. Decantatur iam passim inter
pocula temulentorum adagium, Qui medice vivit, misere vivit. Quasi vero
felicitas sit, distendi crapula, rumpi Venere, turgescere cervisia,
sepeliri somno. Sed istos Sycophantas quid opus est oratione refellere,
cum ipsi petulantiae suae satis magnas poenas dant arti, mox podagra
contorti, paralysi stupidi, desipiscentes ante tempus, caecutientes ante
senectutem, iamque prius vituperatae medicinae, exemplo Stesichori,
seram canunt palinodiam miseri. Et tamen his licet indignissimis, artis
bonitas non gravatur esse praesidio, quantum licet. Sunt qui, mutuato ex
vetere comoedia scommate, vocent medicos "skatophagous". Quasi vero non
isto nomine vel praecipue laudari mereantur, qui quo subveniant hominum
calamitatibus, ex illa sua sublimitate sese ad haec sordida dejiciant.
Quod si medicis tantum esset supercilii, quantum istis est procacitatis,
liceret passim impune mori. Verum habet hoc ars nostra cum bonis regibus
commune, ut bene faciat ac male audiat.
Quod si maxime sunt, ut sunt in hoc ordine, qui se pro medicis gerunt,
cum nihil minus sint quam medici. Si sunt qui pro remediis venena
ministrant, si sunt qui ob quaestum et ambitionem aegrotis male
consulunt, quid iniquius est, quam hominum vitia in artis calumniam
detorquere? Sunt et inter sacerdotes adulteri, inter monachos homicidae
ac piratae, sed quid hoc ad religionem per se optimam? Nulla tam sancta
professio est, quae non alat sceleratos aliquot. Votis quidem omnibus
optandum, omnes principes eiusmodi esse, cuiusmodi decet esse, qui
censeantur hoc digni nomine. Nec tamen ideo damnandus est principatus,
quod nonnulli sub eo titulo praedones reique publicae hostes agant.
Optarim et ipse medicos omnes vere medicos esse, nec in his locum dari
Graecorum proverbio, "polloi boukentai pauroi de te gês arotêres".
Optarim ab omnibus eam praestari sanctimoniam, quam Hippocrates
sacramento verbis solennibus concepto a professoribus exigit. Neque
tamen huc non enitendum est nobis, si id a plerisque negligi
conspicimus.
Sed quoniam huius argumenti tanta est ubertas, viri praestantissimi, ut
difficillimum sit in eo dicendi finem invenire, ne non praestem quod
initio sum pollicitus, tempestivum arbitror, universas eius laudes
summatim complecti.
[Sidenote: _Epilogus._]
Etenim si permultas res sola commendat antiquitas, hanc artem primam
omnium reperit necessitas. Si scientiam autores illustrant, huius
inventio semper diis attributa est. Si quid autoritatis addit honos, non
alia tam passim ac tam diu divinos honores meruit. Si magni fiunt, quae
summis viris probantur, haec summos reges, haec primates non solum
delectavit, verum etiam illustravit. Si difficilia quae sunt, ea sunt
et pulchra, nihil hac operosius, quae tot disciplinis, tantarum rerum
pervestigatione usuque constat. Si dignitate rem aestimamus, quid
excellentius, quam ad dei benignitatem proxime accedere? Si facultate,
quid potentius aut efficacius quam totum hominem certo exitio periturum
sibi posse restituere? Si necessitate, quid aeque necessarium atque id
sine quo nec vivere, nec nasci licet? Si virtute, quid honestius, quam
servare genus humanum? Si utilitate, nullius usus neque maior est, neque
latius patet. Si compendio, aut haec in primis frugifera sit oportet,
aut ingratissimi mortales.
Vobis igitur magnopere gratulor, eximii viri, quibus contingit in hoc
pulcherrimo genere professionis excellere.
Vos adhortor, optimi juvenes, hanc toto pectore complectimini, in hanc
nervis omnibus incumbite, quae vobis decus, gloriam, autoritatem, opes
est conciliatura, per quam vos vicissim amicis, patriae, atque adeo
mortalium generi non mediocrem utilitatem estis allaturi.
Dixi.
* * * * *
[Transcriber's Errata:
page 6n.
Laudandi ratio
_text reads_ Laudandiratio
page 14
propter arctissimam amborum inter se cognationem
_text reads_ intet se
page 18n.
Honora medicum.
_text reads_ honara
page 26n.
iatros gar anêr pollôn antaxios allôn
_spelling as in original_
page 30
Timetheo suo
_spelling as in original_
pages 32 - 34
[Siquidem inter ... administrari.]
_text bracketed in original_
page 34
qui mutatis aedificiis
_text reads_ aedifiiciis ]
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