De tuenda sanitate praecepta

ZEUXIPPUS. I am not ignorant that fevers seize men upon a fatigue or excess of heat or cold. But as the scent of flowers, which in itself is but faint, if mixed with oil is more strong and fragrant; so an inward fulness gives, as it were, a body and substance to external causes and beginnings of sickness. For without this they could do no hurt, but would vanish and fade away if there were lowness of blood and pureness of spirit to receive the motion, which in fulness and superabundance, as in disturbed mud, makes all things polluted, troublesome, and hardly recoverable. We ought not to imitate the good mariner who out of covetousness loads his ship hard and afterwards labors hard to throw out the salt water, by first clogging and overcharging our bodies and endeavoring afterwards to clear them by purges and clysters; but we ought to keep our

bodies in right order, that if at any time they should be oppressed, their lightness may keep them up like a cork.

ZEUXIPPUS. We ought chiefly to be careful in all predispositions and forewarnings of sickness. For all distempers do not invade us, as Hesiod expresses it, —

1. In silence, — for the Gods have struck them dumb;
[*](Hesiod, Works and Days, 102.)

but the most of them have ill digestion and a kind of a laziness, which are the forerunners and harbingers that give us warning. Sudden heaviness and weariness tell us a distemper is not far off, as Hippocrates affirms, by reason (it seems) of that fulness which doth oppress and load the spirit in the nerves. Some men, when their bodies all but contradict them and invite them to a couch and repose, through gluttony and love of pleasure throw themselves into a bath or make haste to some drinking meeting, as if they were laying in for a siege; being mightily in fear lest the fever should seize them before they have dined. Those who pretend to more elegance are not caught in this manner, but foolishly enough; for, being ashamed to own their qualms and debauch or to keep house all day, when others call them to go with them to the gymnasium, they arise and pull off their clothes with them, doing the same things which they do that are in health. Intemperance and effeminacy make many fly for patronage to the proverb, Wine is best after wine, and one debauch is the way to drive out another. This excites their hopes, and persuades and urges them to rise from their beds and rashly to fall to their wonted excesses. Against which hope he ought to set that prudent advice of Cato, when he says that great things ought to be made less, and the lesser to be quite left off; and that it is better to abstain to no purpose and be at quiet, than to run ourselves into hazard by forcing ourselves either to bath or dinner. For if there be any ill in it, it is an injury to us that we did not watch over ourselves and refrain; but if there be none, it is no inconvenience to your body to have abstained and be made more pure by it. He is but a child who is afraid lest his friends and servants should perceive that he is sick either of a surfeit or a debauch. He that is ashamed to confess the crudity of his stomach to-day will to-morrow with shame confess that he has either a diarrhoea, a fever, or the griping in the guts. You think it is a disgrace to want, but it is a greater disgrace to bear the crudity, heaviness, and fulness of your body, when it has to be carried into the bath, like a rotten and leaky boat into the sea. As some seamen are ashamed to live on shore when there is a storm at sea, yet when they are at sea lie shamefully crying and retching to vomit; so in any suspicion or tendency of the body to any disease, they think it an indecorum to keep their bed one day and not to have their table spread, yet most shamefully for many days together are forced to be purged and plastered, flattering and obeying their physicians, asking for wine or cold water, being forced to do and say many unseasonable and absurd things, by reason of the pain and fear they are in. Those therefore who cannot govern themselves on account of pleasures, but yield to their lusts and are carried away by them, may opportunely be taught and put in mind that they receive the greatest share of their pleasures from their bodies.

ZEUXIPPUS. And as the Spartans gave the cook vinegar and salt, and bade him look for the rest in the victim, so in our bodies, the best sauce to whatsoever is brought before us is that our bodies are pure and in health. For any thing that is sweet or costly is so in its own nature and apart from any thing else; but it becomes sweet to the taste only when it is in a body which is delighted with it and which is disposed as nature doth require. But in those bodies which are foul, surfeited, and not pleased with it, it loses its beauty

and convenience. Wherefore we need not be concerned whether fish be fresh or bread fine, or whether the bath be warm or your she-friend a beauty; but whether you are not squeamish and foul, whether you are not disturbed and do not feel the dregs of yesterday’s debauch. Otherwise it will be as when some drunken revellers break into a house where they are mourning, bringing neither mirth nor pleasure with them, but increasing the lamentation. So Venus, meats, baths, and wines, in a body that is crazy and out of order, mingled with what is vitiated and corrupted, stir up phlegm and choler, and create great trouble; neither do they bring any pleasure that is answerable to their expectations, or worth either enjoying or speaking of.