Septem sapientium convivium

Certainly, said Solon, let us not show ourselves to be less discriminating than the Egyptians, who cut open the dead body and expose it to the sun, and then cast certain parts of it into the river, and perform their offices on the rest of the body, feeling that this part has now at last been made clean. For this, in truth, it is which constitutes the pollution of our flesh and its bowels of Hell, as it were, teeming with frightful streams and wind, intermingled with burning fire and corpses.[*](This somewhat exaggerated description of the digestive tract is probably influenced by Homer Od. x. 513 and ix. 157, and Il. i. 52 and viii. 13.) For no living man feeds upon another living creature; nay, we put to death the animate creatures and destroy these things that grow in the ground, which also are partakers in life, in that they absorb food, and increase in size; and herein we do wrong. For anything that is changed from what it was by nature into something else is destroyed, and it undergoes utter corruption that it may become the food of another.[*](Cf. Lucretius, De rerum natura, iii. 701 ff.) But to refrain entirely from eating meat, as they record of Orpheus [*](Orpheus is said to have abstained from animal food (Euripides, Hippolytus, 992; Plato, Laws, p. 782 C).) of old, is rather a quibble than a way of avoiding wrong in regard to food. The one way of avoidance and of keeping oneself pure, from the point of view of righteousness, is to become sufficient unto oneself and to need nothing from any other source. But in the case of man or beast for whom God has made his own secure existence impossible without his doing injury to another, it may be said that in the nature which God has inflicted upon him lies the source of wrong. Would it not, then, be right and fair, my friend, in order to cut out injustice, to cut out also bowels and stomach and liver, which afford us no perception or craving for anything noble, but are

like cooking utensils, such as choppers and kettles, and, in another respect, like a baker’s outfit, ovens and dough-containers and kneading-bowls? Indeed, in the case of most people, one can see that their soul is absolutely confined in the darkness of the body as in a mill, making its endless rounds in its concern over its need of food; just as we ourselves, only a few minutes ago, as a matter of course, neither saw nor listened to one another, but each one was bending down, enslaved to his need of food. But now that the tables have been removed, we have, as you see, been made free, and, with garlands on, we are spending our time in conversation and in the enjoyment of one another’s society, and we have the leisure to do this now that we have come to require no more food for a time. Assuming, then, that the state in which we find ourselves at the present moment will persist without interruption throughout our whole life, shall we not always have leisure to enjoy one another’s society, having no fear of poverty and no knowledge of what wealth is? For craving for the superfluous follows close upon the use of necessities, and soon becomes a settled habit,

But Cleodorus imagines that there ought to be food, so that there may be tables and wine-bowls and sacrifices to Demeter and the Daughter. Then let the next man argue that it is but right and proper that there be battles and war, so that we may have fortifications and dockyards and arsenals, and may offer sacrifice to celebrate the slaying of an hundred foemen,[*](The explanation may be found in Pausanias, iv. 19; cf. also Plutarch, Moralia, 660 F and Life of Romulus, chap. xxv. (p. 33 D).) as they say is the custom among the Messenians. Still another man, I imagine, may enter

tain a violent hatred against health; for it will be a terrible thing if nobody is ill, and there is no longer any use for a soft bed or couch, and we shall not offer sacrifice to Asclepius or the averting deities, and the profession of medicine together with its numerous instruments and remedies shall be consigned to inglorious desuetude and contempt. Yet, what difference is there between this sort of reasoning and the other? The fact is that food is taken as a remedy for hunger, and all who use food in a prescribed way are said to be giving themselves treatment, not with the thought they are doing something pleasant and grateful, but that this is necessary to comply with Nature’s imperative demand. Indeed, it is possible to enumerate more pains than pleasures derived from food; or rather may it be said that the pleasure affects but a very limited area in the body, and lasts for no long time; but as for the ugly and painful experiences crowded upon us by the bother and discomfort which wait upon digestion, what need to tell their number? I think that Homer [*](Il. v. 341.) had their very number in view when, in the case of the gods, he finds an argument to prove that they do not die in the fact that they do not live by food:

Since they eat no bread and drink no wine brightly sparkling, Therefore their bodies are bloodless, and they are called the Immortals.

He intimates by this that food is not only an element conducive to life, but that it is also conducive to death. For it is from this source that diseases come, thriving on the very same food as men’s bodies,[*](Cf. Moralia, 731 D, where the same idea is put in different words.) which find no less ill in fulness than in fasting. For oftentimes it is harder work to use up and again to distribute food, after it has been taken into the body, than it was to procure it and get it together in the first place. But just as the Danaids would be at a loss to know what kind of life and occupation they should follow if they should be relieved of their drudgery in trying to fill the great jar, so we are at a loss to know, if perchance we should have the opportunity to cease from heaping into this relentless flesh of ours all the multitudinous products of land and sea, what we shall do, since, owing to lack of acquaintance with noble things, we now content ourselves with the life conditioned on necessities. Just as men who have been slaves, when they are set free, do for themselves on their own account those very things which they used to do in service to their masters,[*](Cf. Porphyry, De abstinentia, iii. 27.) so the soul now supports the body with much toil and trouble, but if it be relieved of its drudgery, it will quite naturally maintain itself in its new freedom and live with an eye to itself and the truth, since there will be nothing to distract or divert it.

This then, Nicarchus, is what was said on the subject of food.

While Solon was still speaking, Gorgus, Periander’s brother, came in; for it happened that, in consequence of certain oracles, he had been sent to Taenarum, in charge of a sacred mission to offer due sacrifice to Poseidon. After we had greeted him, and Periander had embraced and kissed him, Gorgus sat down beside his brother on the couch, and gave him a report intended apparently for him alone, and he, as he listened, seemed much affected at the story; for he appeared in some ways troubled, in some ways indignant, and oftentimes incredulous,

and then again amazed. Finally with a laugh he said to us, In the circumstances I should like to tell the news which I have just heard, but I hesitate, since I heard Thales say once that what is probable one should tell, but what is impossible one should shroud in silence.

Thereupon Bias, interrupting, said, But Thales is responsible also for this sage remark, that one should not believe enemies even about things believable, and should believe friends even about things unbelievable; the name enemies he assigned, I think, to the wicked and foolish, and friends to the good and sensible. And so, Gorgus, he continued, it should be told to all, or rather, to compete with those newly invented dithyrambs,[*](Probably a covert reference to Arion as the inventor of the dithyramb (Herodotus, i. 23).) there should be heard the stronger notes of the story which your arrival has brought to us.