De tuenda sanitate praecepta

Plutarch

Plutarch. Plutarch's Morals, Vol. I. Goodwin, William W., editor; Poole, Matthew, translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.

ZEUXIPPUS. This also was said, that a thin diet is the healthfulest to the body. But we ought chiefly to avoid all excess in meat or drink or pleasure, when there is any feast or entertainment at hand, or when we expect any royal or princely banquet, or solemnity which we cannot possibly avoid; then ought the body to be light and in readiness to receive the winds and waves it is to meet with. It is a hard matter for a man at a feast or collation to keep that mediocrity or bounds he has been used to, so as not to seem rude, precise, or troublesome to the rest of the company. Lest we should add fire to fire, as the proverb is, or one debauch or excess to another, we should take care to imitate that ingenious droll of Philip, which was this. He was invited to supper by a countryman, who supposed he would bring but few friends with him; but when he saw him bring a great many, there not being much provided, he was much concerned at it: which when Philip perceived, he sent privately to every one of his friends, that they should leave a corner for cake; they believing this and still expecting, ate so sparingly that there was supper enough for them all. So we ought beforehand to prepare ourselves against all unavoidable invitations, that there may be room left in our body, not only for the meal and the dessert, but for drunkenness itself, by bringing in a fresh and a willing appetite along with us.

ZEUXIPPUS. But if such a necessity should surprise you when you are already loaded or indisposed, in the presence either of persons of quality or of strangers that come in upon you unawares, and you cannot for shame but go and drink with them that are ready for that purpose, then you ought to arm yourself against that modesty and prejudicial shamefacedness with that of Creon in the tragedy, who says, —

  1. ’Tis better, sirs, I should you now displease,
  2. Than by complying next day lose my ease.
    3. [*](See Eurip. Medea, 290.)
He who throws himself into a pleurisy or frenzy, to avoid being censured as an uncivil person, is certainly no well-bred man, nor has he sense of understanding enough to converse with men, unless in a tavern or a cook-shop. Whereas an excuse ingeniously and dexterously made is no less acceptable than compliance. He that makes a feast, though he be as unwilling to taste of it himself as if it was a sacrifice, yet if he be merry and jocund over his glass at table, jesting and drolling upon himself, seems better company than they who are drunk and gluttonized together. Among the ancients, he made mention of Alexander, who after hard drinking was ashamed to resist the importunity of Medius, who invited him afresh to the drinking of wine, of which he died; and of our time, of Regulus the wrestler, who, being called by break of day by Titus Caesar to the bath, went and washed with him, and drinking but once (as they say) was seized with an apoplexy, and died immediately. These things Glaucus in laughter objected to as pedantic. He was not over-fond of hearing farther, nor indeed were we of discoursing more. But do you give heed to every thing that was said.

ZEUXIPPUS. First, Socrates advises us to beware of such meats as persuade a man to eat them though he be not hungry, and of those drinks that would prevail with a man to drink them when he is not thirsty. Not that he absolutely forbade us the use of them; but he taught that we might use them where there was occasion for it, suiting the pleasure of them to our necessity, as cities converted the money which was designed for the festivals into a supply for war. For that which is agreeable by nature, so long as it is a part of our nourishment, is proper for us. He that is

hungry should eat necessary food and find it pleasant; but when he is freed from his common appetite, he ought not to raise up a fresh one. For, as dancing was no unpleasant exercise to Socrates himself, so he that can make his meal of sweetmeats or a second course receives the less damage. But he that has taken already what may sufficiently satisfy his nature ought by all means to avoid them. And concerning these things, indecorum and ambition are no less to be avoided than the love of pleasure or gluttony. For these often persuade men to eat without hunger or drink without thirst, possessing them with base and troublesome fancies, as if it were indecent not to taste of every thing which is either a rarity or of great price, as udder, Italian mushrooms, Samian cakes, or snow in Egypt. Again, these often incite men to eat things rare and much talked of, they being led to it, as it were, by the scent of vain-glory, and making their bodies to partake of them without any necessity of it, that they may have something to tell others, who shall admire their having eaten such rare and superfluous things. And thus it is with them in relation to fine women; when they are in bed with their own wives, however beautiful and loving they may be, they are no way concerned; but on Phryne or Lais they bestow their money, inciting an infirm and unfit body, and provoking it to intemperate pleasures, and all this out of a vain-glorious humor. Phryne herself said in her old age, that she sold her lees and dregs the dearer because she had been in such repute when she was young.