[6]
ZEUXIPPUS.
First there is Socrates, 1 who, in urging us to be on our guard against such things to eat as persuade us to eat when we are not hungry, and such things to drink as persuade us to drink when we are not thirsty, did not absolutely forbid the use of these things; but he was instructing us to use them only if we needed them, and to make the pleasure in them serve our necessity, just as our statesmen do who turn to military uses their funds for amusements. 2 For that which is pleasant, in so far as it is a nutritive element, is congenial to our nature, and it is by remaining still hungry that we ought to get enjoyment from the necessary or the pleasant foods; but we should not stir up in ourselves a second and separate set of appetites after we have appeased the usual ones. And here is another consideration. Just as Socrates 3 found dancing a not unpleasant exercise, so the man for whom pastry and sweets serve as a meal and as food suffers less injury. But when a man has satisfied the moderate demands of his nature, and has had his fill, he ought to exercise the very greatest vigilance against helping himself to such things. And in such matters, while we should be on guard against love of pleasure and gluttony, yet we should be no less on guard against vulgarity and love of notoriety. For these latter often help to persuade people to eat something when they are not hungry, and to drink when they are not thirsty, 4 by suggesting utterly sordid and cheap conceits — that it is absurd not to take advantage of the presence of some rare and expensive thing, as, for example, sow’s udder, 5 Italian mushrooms, Samian cake, or snow in Egypt. For things of this sort do indeed often induce people to use what is renowned and rare, since they are led on by empty repute as by an attractive savour, and compel their body to do its share, although it feels no need, so that they may have a tale to tell to others, and may be envied for their enjoyment of things so hard to obtain and so uncommon. Quite similar is their behaviour toward notorious women. There are times when they repose in quiet with their own wives who are both lovely and loving, but when they have paid money to a Phryne or a Laïs, although their body is in sorry state and is inclined to shirk its task, they rouse it forthwith to action, and call in licentiousness to minister to pleasure, all because of empty repute. In fact, Phryne herself, in her advancing years, said that she got a better price for her remnants because of her repute.De tuenda sanitate praecepta. Plutarch. Frank Cole Babbitt (Translator). Cambridge, MA. 1928.
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