[18]
ZEUXIPPUS.
Coming now to the subject of food, if there be anything helpful in my earlier suggestions as to how we may beguile and pacify our appetites, we must give some further advice regarding what comes next; but if it be difficult to manage a belly that has been set free, as it were from bondage, and to wrangle with it when it has no ears to hear, as Cato 1 used to say, we must contrive by means of the character of our food to make the quantity less burdensome; and of the solid and very nourishing foods, things, for example, like meat and cheese, dried figs and boiled eggs, one may partake if he helps himself cautiously (for it is hard work to decline all the time), but should stick to the thin and light things, such as most of the garden stuff, birds, and such fish as have not much fat. For it is possible by partaking of these things both to gratify the appetites and not oppress the body. Especially to be feared are indigestions arising from meats 2 ; for they are depressing at the outset, and a pernicious residue from them remains behind. It is best to accustom the body not to require meat in addition to other food. For the earth yields in abundance many things not only for nourishment but also for comfort and enjoyment, some of which it grants to our use just as they are with no trouble on our part, while others we may make savoury by all sorts of combination and preparation. But since custom has become a sort of unnatural second nature, our use of meat should not be for the satisfaction of appetite, as is the case with wolves or lions; but while we may put it in as a sort of prop and support of our diet, we should use other foods and relishes which for the body are more in accord with nature and less dulling to the reasoning faculty, which, as it were, is kindled from plain and light substances.De tuenda sanitate praecepta. Plutarch. Frank Cole Babbitt (Translator). Cambridge, MA. 1928.
Sponsored by Perseus Project, Tufts University.
Funding provided by The National Endowment for the Humanities.