Drug and remedy

Use in the book

Charmides' heavy head provides Critias with the pretext for introducing him to an apparent doctor. Socrates claims to know a pharmakon and, when asked what it is, says that it is a certain leaf. The botanical species, preparation, quantity, and route of administration are not specified. The account is therefore no basis for identifying a real headache treatment or reconstructing a medical recipe.

The material remedy is deliberately subordinated to the charm. At first Socrates says that it is ineffective without the accompanying incantation. After the whole-person account, he refuses to apply it unless the soul is first submitted to the Thracian's treatment. If sufficient temperance is already present, however, the remedy should be given directly. Its withheld administration gives the inquiry practical urgency: assessing the soul is a condition of treating the head.

The remedy is not reported as actually administered. Nor does it return in the epilogue, where Charmides asks for daily charming. The narrative has moved from a particular bodily complaint and an unspecified leaf to an ongoing relation of philosophical education. That movement should not erase the initial distinction between material pharmakon and verbal epōidē.

Places to read

1. 155b–eThe proposed doctor claims knowledge of a remedy and calls it a leaf
2. 157b–c2Application of the remedy is made conditional on prior treatment of the soul
3. 158b–cImmediate administration is appropriate only if temperance is already sufficient

Translation in this edition

“Remedy” is the edition's context-sensitive rendering; “poison” would be unwarranted here. “Before the remedy is given” translates the genitive phrase involving dosis without inserting a dosage instruction.

δόσις

Attested: δόσεως (doseōs). Giving or administration of the remedy; the charm must precede it if Charmides is still deficient in temperance, without implying a measured pharmaceutical dose. References: 158c. Lexical identification: lemma: δόσις. See Remedy and leaf.

φάρμακον

Attested: φάρμακον (pharmakon). A remedy; initially the material treatment associated with a leaf, distinguished from the spoken charm. References: 155b, 155c, 155e, 157b. Lexical identification: lemma: φάρμακον. See Remedy and leaf.

φύλλον

Attested: φύλλον (phyllon). A leaf, the unidentified material ingredient of Socrates’ proposed remedy. References: 155e. Lexical identification: lemma: φύλλον. See Remedy and leaf.

δόσεως (doseōs)

Giving or administration of the remedy; the charm is to precede this act. References: 158c. Lemma: δόσις. See Remedy and leaf.

δοτέον (doteon)

To be given, or requiring to be given: the verbal adjective states that the remedy should then be supplied. References: 158b. Lemma: δοτέος. See Remedy and leaf.

προσοίσω (prosoisō)

I will apply or bring to; Socrates will apply the remedy to the head only after the soul has been charmed. References: 157c. Lemma: προσφέρω. See Remedy and leaf.

Use in the book

At 220d the good is compared to a remedy and badness to an illness. If the illness were absent, no remedy would be needed. This presses the consequence of making badness the sole cause of affection for the good.

The word here has the positive role “remedy”; the passage does not call it a poison or develop a theory about an inherent ambiguity of drugs. The analogy is soon tested by desires that could persist without badness, so its explanatory reach remains in question.

Places to read

1. 220dνοσήματος δὲ μὴ ὄντος οὐδὲν δεῖ φαρμάκου — Where there is no illness, there is no need of a remedy.

Use in the book

The Alcestis fragment says that neither learning nor poetic ascent discovers a remedy stronger than Necessity. In the Hermetic narrative, sacred books are anointed with a preparation of incorruptibility. The first use denies an escape; the second presents a preserving substance within a sacred story.

Places to read

1. I.4.3No remedy is found against Necessity.
2. I.49.44.8A preparation of incorruptibility preserves sacred books.

Translation in this edition

“Remedy” suits the tragic fragment; “drug” or “preparation” retains the material image in the Hermetic account.