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Εἰ ἡ ποικίλη τροφὴ τῆς ἁπλῆς εὐπεπτοτέρα.

[1] 660d 5 τῆς οὖν τετάρτης τῶν συμποτικῶν ζητημάτων δεκάδος ἡμῖν πρῶτον ἔσται τὸ περὶ τῆς· ποικίλης τροφῆς ζητηθέν. Ἐλαφηβολίων γὰρ ὄντων, εἰς Ὑάμπολιν¹ ἐπὶ τὴν ἑορτὴν ἀφικνουμένους ἡμᾶς εἱστία Φίλων ὁ ἰατρὸς ἐκ παρασκευῆς τινος, ὡς 10 ἐφαίνετο, νεανικῆς². ἰδὼν δὲ τῶν παιδίων τῶν³ ἅμα τῷ Φιλίνῳ⁴ τὸ νέον⁵ ἄρτῳ χρώμενον ἄλλου δὲ μηδενὸς δεόμενον, ὦ Ἡράκλεις ἔφη τοῦτʼ ἄρʼ ἦν τὸ λεγόμενον

ἐν δὲ λίθοις ἐμάχοντο, λίθον δʼ οὐκ ἦν ἀνελέσθαι·

⁶ 15 660e καὶ ἀνεπήδησεν⁷ οἰσόμενός τι τῶν χρησίμων ἐκείνοις, εἶθʼ ἧκε μετὰ χρόνον συχνὸν ἰσχάδας αὐτοῖς τινας καὶ τυρὸν κομίζων. ἐμοῦ δʼ εἰπόντος, ὅτι τοῦτο συμβαίνει τοῖς τὰ περιττὰ καὶ πολυτελῆ παρασκευαζομένοις ἀμελεῖν καὶ σπανίζειν τῶν ἀναγκαίων 20 καὶ χρησίμων οὐ γὰρ ἐμεμνήμην εἶπεν ὁ Φίλων ὅτι Σώσαστρον⁸ ἡμῖν ὑποτρέφει⁹ ὁ Φιλῖνος, ὅν φασι μήτε ποτῷ χρησάμενον ἄλλῳ μήτʼ ἐδέσματι πλὴν¹⁰ γάλακτος διαβιῶσαι πάντα τὸν βίον· ἀλλʼ ἐκείνῳ 660f μὲν ἐκ μεταβολῆς ἀρχὴν γενέσθαι τῆς τοιαύτης διαίτης εἰκός· τὸν δʼ ἡμέτερον ἀντιστρόφως τῷ Ἀχιλλεῖ 5 τρέφων ὁ Χείρων οὗτος, εὐθὺς ἀπὸ τῆς γενέσεως ἀναιμάκτοις¹¹ καὶ ἀψύχοις¹² τροφαῖς, οὐκ ἂν εἰς μακρὰν ἀποδείξειεν ἀέρι καὶ δρόσῳ, ὡς λέγουσι¹³, καθάπερ οἱ τέττιγες σιτούμενον. ἡμεῖς μὲν οὖν ὁ Φιλῖνος εἶπεν ἠγνοοῦμεν Ἑκατομφόνια¹⁴ δειπνήσοντες, 10 ὥσπερ ἐπʼ Ἀριστομένους· ἐπεὶ παρῆμεν¹⁵ ἂν ὄψα¹⁶ τῶν λιτῶν καὶ ὑγιαινόντων, ὥσπερ ἀλεξιφάρμακα, πρὸς οὕτω πολυτελεῖς καὶ φλεγμαινούσας τραπέζας 661a περιαψάμενοι, καὶ ταῦτα, σοῦ¹⁷ πολλάκις ἀκηκοότες ὅτι τῶν ποικίλων τὰ ἁπλᾶ μᾶλλον εὔπεπτʼ ἐστὶ καὶ¹⁸ 15 εὐπόριστα¹⁹ καὶ ὁ Μαρκίων πρὸς τὸν Φίλωνα διαφθείρει σου Φιλῖνος ἔφη τὴν παρασκευήν, ἀποτρέπων καὶ δεδιττόμενος τοὺς δαιτυμόνας· ἀλλʼ ἂν ἐμοῦ δεηθῇς, ἐγγυήσομαι πρὸς αὐτοὺς ὑπέρ σοῦ τὴν ποικίλην τροφὴν εὐπεπτοτέραν εἶναι τῆς ἁπλῆς, 20 ὥστε θαρροῦντας ἀπολαύειν τῶν παρακειμένων. ὁ μὲν οὖν Φίλων ἐδεῖτο τοῦ Μαρκίωνος οὕτω ποιεῖν.

[2] ἐπεὶ δʼ ἡμεῖς παυσάμενοι τοῦ δειπνεῖν προσεκαλούμεθα τὸν Φιλῖνον ἐπιθέσθαι τῇ κατηγορίᾳ τῆς ποικίλης τροφῆς, οὐκ ἐμός εἶπεν ὁ μῦθος ναυξκ. π. 511 ἀλλʼ 661b οὑτοσὶ Φίλων ἑκάστοτε λέγει πρὸς ἡμᾶς, ὅτι πρῶτον μὲν τὰ θηρία τροφαῖς μονοειδέσι καὶ ἁπλαῖς 5 χρώμενα μᾶλλον ὑγιαίνει τῶν ἀνθρώπων· ὅσα δὲ σιτεύουσι καθείρξαντες, ἐπισφαλῆ πρὸς τὰς νόσους ἐστὶ καὶ ῥᾳδίως ταῖς ὠμότησιν ἁλίσκεται διὰ τὸ μικτήν τινα καὶ συνηδυσμένην τροφὴν προσφέρεσθαι. δεύτερον²⁰, οὐδεὶς γέγονεν οὕτω τῶν ἰατρῶν 10 παράτολμος ἐν καινοτομίᾳ καὶ ἀνδρεῖος, ὥστε ποικίλην τροφὴν πυρέττοντι προσενεγκεῖν ἀλλὰ τὴν ἁπλῆν καὶ ἄκνισον ὡς ὑπήκοον μάλιστα τῇ πέψει 661c προσφέρουσι. δεῖ γὰρ παθεῖν τὴν τροφὴν καὶ μεταβαλεῖν κρατηθεῖσαν ὑπὸ τῶν ἐν ἡμῖν δυνάμεων. 15 κρατεῖ δὲ καὶ βαφὴ τῶν ἁπλῶν χρωμάτων μᾶλλον, καὶ μυρεψικοῖς φαρμάκοις τρέπεται τάχιστα τὸ ἀωδέστατον²¹ ἔλαιον, καὶ τροφῆς εὐπαθέστατον ὑπὸ πέψεως μεταβάλλειν²² τὸ ἀφελὲς καὶ μονοειδές. αἱ δὲ πολλαὶ καὶ ποικίλαι ποιότητες ὑπεναντιώσεις ἔχουσαι 20 καὶ δυσμαχοῦσαι φθείρονται πρότερον²³ προσπίπτουσαι, καθάπερ ἐν πόλει μιγάδων καὶ συγκλύδων ἀνθρώπων πλῆθος, οὐ ῥᾳδίως μίαν οὐδʼ ὁμοπαθοῦσαν ἴσχουσαι κατάστασιν, ἀλλʼ ἑκάστη πρὸς τὸ οἰκεῖον ἀντιτείνουσα καὶ δυσσύμβατος οὖσα πρὸς 25 τὸ ἀλλόφυλον. ἐμφανὲς δὲ τεκμήριον τὸ περὶ τὸν 661d οἶνον· αἱ γὰρ ἀλλοινίαι λεγόμεναι τάχιστα μεθύσκουσιν, ἀπεψίᾳ δʼ οἴνου προσέοικεν ἡ μέθη. διὸ φεύγουσι τὸν μεμιγμένον οἶνον οἱ πίνοντες, οἱ δὲ μιγνύοντες πειρῶνται λανθάνειν ὡς ἐπιβουλεύοντες· ἐκστατικὸν γὰρ ἡ μεταβολὴ καὶ τὸ²⁴ ἀνώμαλον. ὅθεν 5 που καὶ τὰς πολυχορδίας μετὰ πολλῆς οἱ μουσικοὶ κινοῦσιν εὐλαβείας, αἷς²⁵ οὐδὲν ἄλλο κακὸν ἢ τὸ μικτόν ἐστι καὶ ποικίλον. ἐγὼ δʼ ἐκεῖνο ἔχω εἰπεῖν²⁶, ὅτι μᾶλλον ἂν ²⁷ ἐκ λόγων ὑπεναντίων γένοιτʼ ἂν πίστις καὶ συγκατάθεσις²⁸ ἢ πέψις ἐκ διαφόρων ποιοτήτων. 10 661e εἰ δὲ δὴ²⁹ δοκῶ παίζειν, ταῦτʼ ἐάσας ἐπὶ τὰ Φίλωνος ἄνειμι. πολλάκις γὰρ ἀκούομεν αὐτοῦ λέγοντος, ὡς, ἐπεὶ³⁰ ποικίλῃ³¹ ποιότητι τροφῆς γίγνεται τὸ δύσπεπτον, ἥ τε³² πολυμιγία βλαβερὸν καὶ γόνιμον ἀλλοκότων ποιοτήτων, δεῖ³³ τὸ σύμφυλον ἐκ 15 πείρας λαβόντα χρῆσθαι καὶ στέργειν· εἰ δὲ φύσει δύσπεπτον οὐδέν, ἀλλὰ πλῆθός ἐστι τὸ ταράσσον καὶ φθεῖρον, ἔτι μᾶλλον οἶμαι τὰ παντοδαπὰ ταῦτα καὶ ποικίλα φευκτέον, οἷς ἀρτίως ἡμᾶς ὁ Φίλωνος ὀψοποιὸς ὥσπερ ἀντίτεχνος αὐτοῦ κατεφάρματτεν, 20 ἐξαλλάττων τῇ καινότητι καὶ μεταβολῇ τὴν ὄρεξιν 661f οὐκ ἀπαγορεύουσαν, ἀλλʼ ἀγομένην ἐπʼ ἄλλα καὶ παρεκβαίνουσαν ἐν τῷ ποικίλῳ τὸ μέτριον³⁴ καὶ αὔταρκες, ὥσπερ ὁ τῆς Ὑψιπύλης³⁵ τρόφιμος ³⁶ νος

ἕτερον ἀφʼ ἑτέρας³⁷ ἰέμενος

ἄγρευμʼ ἀνθέων ἡδομένᾳ ψυχᾷ³⁸,

τὸ νήπιον³⁹ ἄπληστος ἐών⁴⁰

ἐπὶ πλεῖστον ἐξανθίζεται τοῦ λειμῶνος. ἐνταῦθα 5 δὲ καὶ τοῦ Σωκράτους⁴¹ ἅμα μνημονευτέον, παρακελευομένου φυλάττεσθαι τῶν βρωμάτων, ὅσα⁴² τοὺς μὴ πεινῶντας ἐσθίειν ἀναπείθει, ὡς οὐδὲν ἀλλʼ ἢ τὸ παντοδαπὸν καὶ ποικίλον εὐλαβεῖσθαι καὶ δεδιέναι 662a τῶν σιτίων παραινοῦντος. τοῦτο γὰρ πορρωτέρω 10 ἐξάγει τῆς χρείας τὴν ἀπόλαυσιν ἐν θεάμασιν, ἐν ἀκροάμασιν, ἐν ἀφροδισίοις, ἐν παιδιαῖς ἁπάσαις καὶ διατριβαῖς, ἀναλαμβανομένην ὑπὸ τοῦ περιττοῦ πολλὰς ἀρχὰς ἔχοντος· ἐν δὲ ταῖς ἁπλαῖς καὶ μονοτρόποις ἡδοναῖς οὐ παρεκβαίνει τὴν φύσιν ἡ θέλξις. 15 ὅλως δέ μοι δοκεῖ μᾶλλον ἄν τις ὑπομεῖναι πολυχορδίαν μουσικὸν ἐπαινοῦντα καὶ μυραλοιφίαν ἀλείπτην ἢ πολυοψίαν ἰατρόν· αἱ γὰρ ἐκτροπαὶ καὶ μεταβολαὶ τῆς εἰς ὑγίειαν⁴³ εὐθείας ἐκβιβάζουσι⁴⁴.

[3] τοῦ δὲ Φιλίνου ταῦτʼ εἰπόντος, ὁ Μαρκίων 20 662b ἔφη δοκεῖν αὐτῷ τῇ Σωκράτους ἐνέχεσθαι κατάρᾳ μὴ μόνον τοὺς τὸ λυσιτελὲς ἀπὸ τοῦ καλοῦ χωρίζοντας, ἀλλὰ καὶ τοὺς ἡδονὴν⁴⁵ διιστάντας ἀπὸ τῆς ὑγιείας, ὡς ἀντιταττομένην αὐτῇ καὶ πολεμοῦσαν οὐχὶ μᾶλλον⁴⁶ συνεργοῦσαν σμικρὰ γάρ ἔφη καὶ ἄκοντες ὡς βιαιοτάτῳ τῶν ὀργάνων ἀλγηδόνι προσχρώμεθα· τῶν δʼ ἄλλων οὐδεὶς ἂν οὐδὲ βουλόμενος 5 ἀπώσαιτο τὴν ἡδονήν· ἀλλὰ καὶ τροφαῖς καὶ ὕπνοις καὶ περὶ λουτρὰ καὶ ἀλείμματα καὶ κατακλίσεις ἀεὶ πάρεστι καὶ συνεκδέχεται καὶ συνεκτιθηνεῖται τὸν 662c κάμνοντα, πολλῷ τῷ οἰκείῳ καὶ κατὰ φύσιν ἐξαμαυροῦσα⁴⁷ τἀλλότριον⁴⁸. ποία γὰρ ἀλγηδών, 10 τίς ἔνδεια, ποῖον δηλητήριον οὕτω ῥᾳδίως καὶ ἀφελῶς νόσον ἔλυσεν, ὡς λουτρὸν ἐν καιρῷ γενόμενον καὶ οἶνος δοθεὶς δεομένοις; καὶ τροφὴ παρελθοῦσα μεθʼ ἡδονῆς εὐθὺς ἔλυσε τὰ δυσχερῆ πάντα καὶ κατέστησεν εἰς τὸ οἰκεῖον τὴν φύσιν, ὥσπερ εὐδίας 15 καὶ γαλήνης γενομένης. αἱ δὲ διὰ τῶν ἐπιπόνων βοήθειαι μόγις καὶ κατὰ μικρὸν ἀνύουσι, χαλεπῶς ἐκμοχλεύουσαι καὶ προσβιαζόμεναι τὴν φύσιν. οὐκ 662d ἂν οὖν ἡμᾶς διαβάλλοι Φιλῖνος, εἰ μὴ τὰ ἱστία ἑκάτερα⁴⁹ δἐπαράμενοι τὴν ἡδονὴν φεύγοιμεν, ἀλλὰ 20 πειρῴμεθα⁵⁰ τὸ ἡδέως καὶ ὑγιεινῶς ἐμμελέστερον, ἢ ὡς ἔνιοι φιλόσοφοι τὸ ἡδέως καὶ καλῶς, συνοικειοῦν. εὐθὺς οὖν περὶ τὸ πρῶτον, ὦ Φιλῖνε, τῶν ἐπιχειρημάτων δοκεῖς μοι διεψεῦσθαι, τὰ θηρία τῶν ἀνθρώπων ἁπλουστέραις τροφαῖς χρῆσθαι καὶ μᾶλλον 25 ὑγιαίνειν ὑποτιθέμενος. οὐδέτερον γὰρ ἀληθές ἐστιν· ἀλλὰ τῷ μὲν αἱ παρʼ Εὐπόλιδος⁵¹ αἶγες ἀντιμαρτυροῦσιν, ὑμνοῦσαι τὴν τροφὴν ὡς παμμιγῆ καὶ ποικίλην οὖσαν, οὕτω πως λέγουσαι 662e

βοσκόμεθʼ ὕλης ἀπὸ παντοδαπῆς, ἐλάτης, πρίνου, κομάρου τε 5

πτόρθους⁵² ἁπαλοὺς ἀποτρώγουσαι, καὶ πρὸς τούτοισιν ἔτʼ ἄλλα⁵³⁵⁴

κύτισὸν τʼ ἠδὲ⁵⁵ σφάκον εὐώδη καὶ σμίλακα τὴν⁵⁶ λύφυλλον, 10

κότινον, σχῖνον⁵⁷, μελίαν, λεύκην⁵⁸, ἀρίαν⁵⁹, δρῦν, κιττόν, ἐρίκην⁶⁰,

πρόμαλον, ῥάμνον, φλόμον⁶¹, ἀνθέρικον, κισθόν, φηγόν, θύμα⁶², θύμβραν.

τὰ γὰρ κατηριθμημένα μυρίας δήπου διαφορὰς ἔχει χυμῶν καὶ ὀδμῶν καὶ δυνάμεων· πλείονα δὲ τῶν 15 εἰρημένων παραλέλειπται. τὸ δὲ δεύτερον Ὅμηρος⁶³ 662f ἀθετεῖ μᾶλλον⁶⁴ ἐμπείρως, τὰ λοιμικὰ πάθη πρῶτον ἅπτεσθαι τῶν ἀλόγων ἀποφαινόμενος. κατηγορεῖ δʼ αὐτῶν καὶ ἡ βραχύτης τοῦ βίου τὸ ἐπίκηρον καὶ νοσῶδες οὐδὲν γὰρ ὡς εἰπεῖν πολυχρόνιόν ἐστι, 20 πλὴν εἰ φαίη τις κόρακα καὶ κορώνην⁶⁵, ἃ δὴ παμφάγα τʼ ὄντα καὶ πάσης ἁπτόμενα τροφῆς ὁρῶμεν. καὶ μὴν καὶ τῇ τῶν νοσούντων διαίτῃ καλῶς⁶⁶; ἐποίεις τὰ εὔπεπτα καὶ δύσπεπτα τεκμαιρόμενος· καὶ γὰρ 663a πόνος καὶ γυμνάσια καὶ τὸ διαιρεῖν⁶⁷ τὴν τροφὴν εὔπεπτα μέν ἐστιν, οὐχ ἁρμόζει δὲ τοῖς πυρέττουσι. τὴν δὲ μάχην καὶ τὴν διαφορὰν τῆς ποικίλης τροφῆς 5 ἀλόγως ἐδεδίεις· εἴτε⁶⁸ γὰρ ἐξ ὁμοίων⁶⁹ ἀναλαμβάνει τὸ οἰκεῖον ἡ φύσις εἰς⁷⁰ τὸν ὄγκον αὐτόθεν, ἡ ποικίλη τροφὴ πολλὰς μεθιεῖσα ποιότητας ἐξ ἑαυτῆς ἑκάστῳ μέρει τὸ πρόσφορον ἀναδίδωσιν· ὥστε γίγνεσθαι τὸ τοῦ Ἐμπεδοκλέους 10

ὡς γλυκὺ μὲν γλυκὺ⁷¹ μάρπτε, πικρὸν δʼ ἐπὶ πικρὸν ὄρουσεν,

ὀξὺ δʼ ἐπʼ ὀξύ, δαλερὸν δαλεροῦ λαβέτω⁷²

δὲ καὶ ἄλλου ⁷³ ἐπὶ πρόσφορον μένοντος τῇ θερμότητι ἐν τῷ πνεύματι τοῦ μίγματος σκεδασθέντος, 15 663b τὰ οἰκεῖα τοῖς συγγενέσιν ἕπεται· τὸ γὰρ οὕτω παμμιγὲς σῶμα καὶ πανηγυρικόν, ὡς τὸ ἡμέτερον, ἐκ ποικίλης ὕλης λόγον ἔχει μᾶλλον ἢ ἁπλῆς συνερανίζεσθαι καὶ ἀναπληροῦν τὴν κρᾶσιν. εἴτε⁷⁴ μὴ τοῦτʼ ἐστίν, ἀλλʼ ἡ καλουμένη πέψις ἀλλοιοῦν πέφυκε 20 καὶ μεταβάλλειν τὴν τροφήν, ἐν τῷ ποικίλῳ τοῦτο συμβήσεται θᾶττον καὶ κάλλιον· ἀπαθὲς γὰρ ὑπὸ τοῦ ὁμοίου τὸ ὅμοιον, ἡ δʼ ἀντίταξις καὶ διαφορὰ μᾶλλον ἐξίστησι τῇ πρὸς τοὐναντίον⁷⁵ μίξει τὰς ποιότητας ἀπομαραινομένας. εἰ δʼ ὅλως τὸ μικτὸν 663c ἀθετεῖς καὶ ποικίλον, ὦ Φιλῖνε, μὴ δειπνίζοντα 5 μηδʼ ὀψοποιοῦντα μόνον λοιδόρει Φίλωνα τοῦτον, ἀλλὰ πολὺ μᾶλλον, ὅταν μιγνύῃ τὰς βασιλικὰς καὶ ἀλεξιφαρμάκους ἐκείνας δυνάμεις, ἃς θεῶν χεῖρας ὠνόμαζεν Ἐρασίστρατος, διέλεγχε⁷⁶ τὴν ἀτοπίαν καὶ περιεργίαν, ὁμοῦ μεταλλικὰ καὶ βοτανικὰ καὶ θηριακὰ 10 καὶ τἀπὸ⁷⁷ γῆς καὶ θαλάττης εἰς ταὐτὸ⁷⁸ συγκεραννύντος⁷⁹ καλὸν γὰρ ταῦτʼ ἐάσαντας ἐν πτισάνῃ καὶ σικύᾳ καὶ ἐν ὑδρελαίῳ τὴν ἰατρικὴν ἀπολιπεῖν. ἀλλὰ νὴ Δία τὸ ποικίλον ἐξάγει καὶ γοητεύει τὴν ὄρεξιν οὐ κρατοῦσαν ἑαυτῆς καὶ γὰρ τὸ καθάριον⁸⁰, 15 ὦ δαιμόνιε, καὶ τὸ εὐστόμαχον⁸¹ καὶ τὸ εὐῶδες καὶ ὅλως τὸ ἥδιον ἐφέλκεται καὶ ποιεῖ βρωτικωτέρους 663d ἡμᾶς καὶ ποτικωτέρους. τί οὖν οὐχὶ κρίμνον μὲν ἡμεῖς ἀντὶ πόλτου μάττομεν ἀντὶ δʼ ἀσπαράγου γήτεια καὶ σκολύμους παρασκευάζομεν, τὸν δʼ ἀνθοσμίαν 20 ἀπωσάμενοι τουτονὶ καὶ ἡμερίδην ἀγριώτερον πίνομεν ἐκ πίθου, κωνώπων χορῷ περιᾳδόμενον; ὅτι φαίης ἂν οὐ φυγὴν οὐδʼ ἀπόδρασιν ἡδονῆς εἶναι τὴν ὑγιεινὴν δίαιταν, ἀλλὰ περὶ ἡδονὰς μετριότητα καὶ τάξιν ὑπηκόῳ χρωμένην ὀρέξει 25 τοῦ συμφέροντος. ὡς δὲ λάβρον πνεῦμα κυβερνῆται πολλαῖς μηχαναῖς ὑποφεύγουσι, παυσάμενον δὲ καὶ μαρανθὲν οὐδεὶς πάλιν ἐκριπίσαι καὶ διασεῖσαι 663e δυνατός ἐστιν· οὕτω πρὸς ὄρεξιν ἐνστῆναι μὲν καὶ κολάσαι τὸ πλεονάζον αὐτῆς οὐ μέγʼ ἔργον, ἤδη δὲ κάμνουσαν πρὸ καιροῦ καὶ μαλθακιζομένην καὶ 5 ἀπολείπουσαν τὸ οἰκεῖον ἐντεῖναι καὶ ἀναζωπυρῆσαι παγχάλεπον, ὦ ἑταῖρε, καὶ δύσεργον. ὅθεν ἡ ποικίλη τροφὴ βελτίων τῆς ἁπλῆς καὶ τὸ μονοειδὲς ἐχούσης πλήσμιον, ὅσῳ ῥᾷον ἱστάναι φερομένην τὴν φύσιν ἢ κινεῖν ἀπειποῦσαν. καὶ μήν, ὅ γε λέγουσὶ 10 663f τινες ὡς πλησμονὴ φευκτότερον ἐνδείας, οὐκ ἀληθὲς ἐστιν ἀλλὰ τοὐναντίον· εἴ γε πλησμονὴ μέν, ὅταν εἰς φθοράν τινα τελευτήσῃ καὶ νόσον, ἔβλαψεν· · ἔνδεια δέ, κἂν ἄλλο μηδὲν ἐξεργάσηται κακόν, αὐτὴ καθʼ αὑτὴν παρὰ φύσιν ἐστί. καὶ ταῦτα μὲν 15 ὡς ἀντίχορδα κείσθω τοῖς ὑπὸ σοῦ πεφιλοσοφημένοις. ἐκεῖνο δέ πως ὑμᾶς λέληθε τοὺς περὶ ἅλα καὶ κύαμον⁸², ὅτι τὸ μὲν ποικίλον ἥδιόν⁸³ ἐστι, τὸ δʼ ἣδιον εὐορεκτότερον⁸⁴ ἂν τὴν ὑπερβολὴν καὶ τἄγαν ἀφέλῃς⁸⁵ ·; ης· προσφύεται γὰρ ὀργῶντι καὶ δεχομένῳ τῷ 20 664a σώματι τῆς ὄψεως προοδοποιούσης τὸ δʼ ἀνόρεκτον πλανώμενον⁸⁶ καὶ ῥεμβόμενον ἢ παντάπασιν ἐξέβαλεν ἡ φύσις ἢ μόλις ὑπʼ ἐνδείας ἔστερξεν. ἐκεῖνό μοι⁸⁷ μόνον φύλαττε καὶ μέμνησο, τὸ ποικίλον ὡς οὐκ ἐν ἀβυρτάκαις⁸⁸ καὶ κανδύλοις καὶ καρύκαις ἐστίν· ἀλλὰ ταῦτα μὲν περίεργα καὶ σπερμολογικά· ποικιλίαν δὲ καὶ Πλάτων⁸⁹ παρέχει τοῖς καλοῖς καὶ γενναίοις ἐκείνοις πολίταις, παρατιθεὶς βολβούς, ἐλαίας, λάχανα, τυρόν, ἑψήματα⁹⁰ παντοδαπά· πρὸς δὲ τούτοις οὐδὲ 5 τραγημάτων ἀμοίρους περιορᾷ δειπνοῦντας.

Quaestiones Convivales. Plutarch. ed. Grēgorios N. Vernardakēs. Leipzig. 1892.

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Συμποσιακῶν προβλημάτων βιβλία (Greek) (Plutarch. Plutarchi Chaeronensis Moralia, Vol. IV. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner, 1892.)

Translations (1)

Symposiacs Perseus (Plutarch. Plutarch's Morals, Vol. III. Goodwin, William W., editor; Creech, Thomas, translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.) — 4.1 focus

Question I.
WHETHER DIFFERENT SORTS OF FOOD, OR ONE SINGLE DISH FED UPON AT ONCE, IS MORE EASILY DIGESTED.
PHILO. PLUTARCH, MARCION.

[1] THE first question of my fourth decade of Table Discourses shall be concerning different sorts of food eaten at one meal. When we came to Hyampolis at the feast called Elaphebolia, Philo the physician gave us a very sumptuous entertainment; and seeing some boys who came with Philinus feeding upon dry bread and calling for nothing else, he cried out, O Hercules, well I see the proverb is verified,

They fought midst stones, but could not take up one,

and presently went out to fetch them some agreeable food. He staid some time, and at last brought them dried figs and cheese; upon which I said: It is usually seen that those that provide costly and superfluous dainties neglect, or are not well furnished with, useful and necessary things. I protest, said Philo, I did not mind that Philinus designs to breed us a young Sosastrus, who (they say) never all his lifetime drank or ate any thing beside milk, although it is probable that it was some change in his constitution that made him use this sort of diet; but our Chiron here,— quite contrary to the old one that bred Achilles from his very birth,—feeding his son with unbloody food, gives people reason to suspect that like a grasshopper he keeps him on dew and air. Indeed, said Philinus, I did not know that we were to meet with a supper of a hundred beasts, such as Aristomenes made for his friends; otherwise I had come with some poor and wholesome food about me, as a specific against such costly and unwholesome entertainments. For I have often heard that simple diet is not only more easily provided, but likewise more easily digested, than such variety. At this Marcion said to Philo: Philinus hath spoiled your whole provision by deterring the guests from eating; but, if you desire it, I will be surety for you, that such variety is more easily digested than simple food, so that without fear or distrust they may feed heartily. Philo desired him to do so.

[2] When after supper we begged Philinus to discover what he had to urge against variety of food, he thus began: I am not the author of this opinion, but our friend Philo here is ever now and then telling us, first, that wild beasts, feeding on one sort only and simple diet, are much more healthy than men are; and that those which are kept in pens are much more subject to diseases and crudities, by reason of the prepared variety we usually give them. Secondly, no physician is so daring, so venturous at new experiments, as to give a feverish patient different sorts of food at once. No, simple food, and without sauce, as more easy to be digested, is the only diet they allow. Now food must be wrought on and altered by our natural powers; in dyeing, cloth of the most simple color takes the tincture soonest; the most inodorous oil is soonest by perfumes changed into an essence; and simple diet is soonest changed, and soonest yields to the digesting power. For many and different qualities, having some contrariety, when they meet disagree and corrupt one another; as in a city, a mixed rout are not easily reduced into one body, nor brought to follow the same concerns; for each works according to its own nature, and is very hardly brought to side with another’s quality. Now this is evident in wine; mixed wine inebriates very soon, and drunkenness is much like a crudity rising from undigested wine; and therefore the drinkers hate mixed liquors, and those that do mix them do it privately, as afraid to have their design upon the company discovered. Every change is disturbing and injurious, and therefore musicians are very careful how they strike many strings at once; though the mixture and variety of the notes would be the only harm that would follow. This I dare say, that belief and assent can be sooner procured by disagreeing arguments, than concoction by various and different qualities. But lest I should seem jocose, waving this, I will return to Philo’s observations again. We have often heard him declare that it is the quality that makes meat hard to be digested; that to mix many things together is hurtful, and begets unnatural qualities; and that every man should take that which by experience he finds most agreeable to his temper.

Now if nothing is by its own nature hard to be digested, but it is the quantity that disturbs and corrupts, I think we have still greater reason to forbear that variety with which Philo’s cook, as it were in opposition to his master’s practice, would draw us on to surfeits and diseases. For, by the different sorts of food and new ways of dressing, he still keeps up the unwearied appetite, and leads it from one dish to another, till tasting of every thing we take more than is sufficient and enough; as Hypsipyle’s foster-child,

Who, in a garden placed, plucked up the flowers,

One after one, and spent delightful hours;

But still his greedy appetite goes on,

And still he plucked till all the flowers were gone.

But more, methinks, Socrates is here to be remembered, who adviseth us to forbear those junkets which provoke those that are not hungry to eat; as if by this he cautioned us to fly variety of meats. For it is variety that in every thing draws us on to use more than bare necessity requires. This is manifest in all sorts of pleasures, either of the eye, ear, or touch; for it still proposeth new provocatives; but in simple pleasures, and such as are confined to one sort, the temptation never carries us beyond nature’s wants. In short, in my opinion, we should more patiently endure to hear a musician praise a disagreeing variety of notes, or a perfumer mixed ointments, than a physician commend the variety of dishes; for certainly such changes and turnings as must necessarily ensue will force us out of the right way of health.

[3] Philinus having ended his discourse, Marcion said: In my opinion, not only those that separate profit from honesty are obnoxious to Socrates’s curse, but those also that separate pleasure from health, as if it were its enemy and opposite, and not its great friend and promoter. Pain we use but seldom and unwillingly, as the most violent instrument. But from all things else, none, though he would willingly, can remove pleasure. It still attends when we eat, sleep, bathe, or anoint, and takes care of and nurses the diseased; dissipating all that is hurtful and disagreeable, by applying that which is proper, pleasing, and natural. For what pain, what want, what poison so quickly and so easily cures a disease as seasonable bathing? A glass of wine, when a man wants it, or a dish of palatable meat, presently frees us from all disturbing particles, and settles nature in its proper state, there being as it were a calm and serenity spread over the troubled humors. But those remedies that are painful do hardly and only by little and little promote the cure, every difficulty pushing on and forcing Nature. And therefore let not Philinus blame us, if we do not make all the sail we can to fly from pleasure, but more diligently endeavor to make pleasure and health, than other philosophers do to make pleasure and honesty, agree. Now, in my opinion, Philinus, you seem to be out in your first argument, where you suppose the beasts use more simple food and are more healthy than men; neither of which is true. The first the goats in Eupolis confute, for they extol their pasture as full of variety and all sorts of herbs, in this manner,

We feed almost on every kind of trees,

Young firs, the ilex, and the oak we crop:

Sweet trefoil, fragrant juniper, and yew,

Wild olives, thyme,—all freely yield their store.

These that I have mentioned are very different in taste, smell, and other qualities, and he reckons more sorts which I have omitted. The second Homer skilfully refutes, when he tells us that the plague first began amongst the beasts. Besides, the shortness of their lives proves that they are very subject to diseases; for there is scarce any irrational creature long lived, besides the crow and the chough; and those two every one knows do not confine themselves to simple food, but eat any thing. Besides, you take no good rule to judge what is easy and what is hard of digestion from the diet of those that are sick; for labor and exercise, and even to chew our meat well, contribute very much to digestion, neither of which can agree with a man in a fever. Again, that the variety of meats, by reason of the different qualities of the particulars, should disagree and spoil one another, you have no reason to fear. For if Nature chooses from dissimilar bodies what is fit and agree able, the diverse nourishment transmits many and sundry qualities into the mass and bulk of the body, applying to every part that which is meet and fit; so that, as Empedocles words it,

The sweet runs to the sweet, the sour combines

With sour, the sharp with sharp, the hot with hot;

and after the mixture is spread through the mass by the heat which is in the spirit, the proper parts are separated and applied to the proper members. Indeed, it is very probable that such bodies as ours, consisting of parts of different natures, should be nourished and built up rather of various than of simple matter. But if by concoction there is an alteration made in the food, this will be more easily performed when there are different sorts of meat, than when there is only one, in the stomach; for similars cannot work upon similars, and the very contrariety in the mixture considerably promotes the alteration of the enfeebled qualities. But if, Philinus, you are against all mixture, do not chide Philo only for the variety of his dishes and sauces, but also for using mixture in his sovereign antidotes, which Erasistratus calls the Gods’ hands. Convince him of absurdity and vanity, when he mixes things vegetable, mineral, and animal, and things from sea and land, in one potion; and advise him to let these alone, and to confine all physic to barley-broth, gourds, and oil mixed with water. But you urge farther, that variety enticeth the appetite that hath no command over itself. That is, good sir, cleanly, wholesome, sweet, palatable, pleasing diet makes us eat and drink more than ordinary. Why then, instead of fine flour, do not we thicken our broth with coarse bran? And instead of asparagus, why do we not dress nettle-tops and thistles; and leaving this fragrant and pleasant wine, drink sour harsh liquor that gnats have been buzzing about a long while? Because, perhaps you may reply, wholesome feeding doth not consist in a perfect avoiding of all that is pleasing, but in moderating the appetite in that respect, and making it prefer profit before pleasure. But, sir, as a mariner has a thousand ways to avoid a stiff gale of wind, but when it is clear down and a perfect calm, cannot raise it again; thus to correct and restrain our extravagant appetite is no hard matter, but when it grows weak and faint, when it fails as to its proper objects, then to raise it and make it vigorous and active again is, sir, a very difficult and hard task. And therefore variety of viands is as much better than simple food, which is apt to satisfy by being but of one sort, as it is easier to stop Nature when she makes too much speed, than to force her on when languishing and faint. Beside, what some say, that fulness is more to be avoided than emptiness, is not true; but, on the contrary, fulness then only hurts when it ends in a surfeit or disease; but emptiness, though it doth no other mischief, is of itself unnatural. And let this suffice as an answer to what you proposed. But you who stick to salt and cummin have forgot, that variety is sweeter and more desired by the appetite, unless too sweet. For, the sight preparing the way, it is soon assimilated to the eager receiving body; but that which is not desirable Nature either throws off again, or keeps it in for mere want. But pray observe this, that I do not plead for variety in tarts, cakes, or sauces;—those are vain, insignificant, and superfluous things;—but even Plato allowed variety to those fine citizens of his, setting before them onions, olives, leeks, cheese, and all sorts of meat and fish, and besides these, allowed them some dried fruits.

Notes on the current edition

Συμποσιακῶν προβλημάτων βιβλία

1. ὑιάμπολιν ( ἰαμπολιν E) mei

2. em. R: νεανικῶς

3. τῶν παιδίων τῶν W: τὸ παιδίον

4. Φιλίνῳ Amyotus: φίλωνι

5. τὸ νέον R: τὸν νέον

6. cf. Athen. p. 457 b

7. corr. Basileensis: ἀντεπήδησεν

8. Σώστρατον X. Σωσίστρατον R. Cf. Athen. p. 44 c

9. ὑποτρέφειν mei

10. πλὴν *: πλὴν ἢ

11. em. S: ἀναιμάτοις

12. καὶ ἀψύχοις W: 6-7 Vd 11 E χοις

13. οὐκ ἂν εἰς μακρὰν - λέγουσι *: οὐκ ἄκραν ἀπόδειξιν ἔχει ἐν ἀέρι καὶ δρόσῳ λέγουσι cf. Aristot. 532, 13b

14. corr. S: ʽἑκατονφονια M: δειπνήσαντες

15. em. Leonicus: ἐπαριστουμένους· ἐπεὶ παρ’ ἡμῖν

16. ἂν ὄψα M: ἄνοψα

17. σοῦ W: οὐ

18. ἐστι καὶ *: ἐστιν ἢ ( εἰσὶ καὶ W)

19. εὐπόριστα] εὐδιαφόρητα Hirschigius

20. δεύτερον δʼ?

21. em. Turnebus: εὐωδέστατον

22. W: μεταβάλλει sed malim μεταβαλεῖν

23. πικρότερον Madvigius. περιττότερον Bruhnius

24. τὸ R

25. αἷς X

26. ἐκεῖν’ εἰπεῖν ἔχω Benselerus

27. lac. 3-4 unus Vd dat. Fort ἀνοις (pro ἂν) i. e. ἀνθρώποις scribendum

28. Turnebus: κατάθεσις

29. δὴ R: μὴ

30. ἐπεὶ W: ἐπὶ

31. ποικίλῃ *

32. τε *

33. δεῖ idem: καὶ δεῖ

34. τὸ μέτριον Turnebus: 4 Vd 6 E

35. *: ὥσπερ ὁ πύλης ( ὡς 1-2 Vd P πύλης) cf. p. 93 d

36. lac. 4 Vd 16 E. Fort. καθήμενος vel καθεζόμενος

37. ἀφ’ ἑτέρας] sc. χειρός. Vd dat ἐφ ετέρας ἰέμενος unde scripserim ἐφ’ ἑτέρῳ vel ἐφ’ ἑτέροις αἰρόμενος cf. p. e.

38. ἄγρευμ’ - ψυχᾷ * ex p. l.: ἄγρευμα ἀν συνηδομεναι ψυχαὶ

39. τὸ νήπιον p. eadem: 2-3 Vd 14 E μηπιον

40. ἀπληστος ἐών] malim ἄπληστον ἔχων. Cf. Nauck. p. 595

41. Σωκράτους] Xen. Comment. 1, 3, 6

42. ὅσα *: οἶα

43. ὑγίειαν * hic et infra: ὑγείαν

44. em. R: ἐκβιάζουσι

45. τὴν ἡδονὴν?

46. οὐχὶ δὲ μᾶλλον R

47. ἐξαμαυροῦντα mei

48. ib. *: τὸ ἀλλότριον

49. τὰ ἱστία ἑκάτερα] τὰ ἀκάτια Doehnerus coll. p. 1094

50. *: πειρώμεθα

51. Εὐπόλιδος] Kock. 1 p. 261

52. πορ́θους mei

53. τούτοισι γε θαλλὸν Meinekius

54. ἔτ’ ἄλλα X: ἔτʼ 3-4 Vd E

55. X: κύτισον τ’ ἠδεφα 6-7 Vd

56. τὴν X

57. σχῖνον Macrobius. 7, 5, 9: ἐχῖνον

58. λεύκην Kockius: πεύκην Macrobius. om. Plut. libri

59. ἀρίαν Lobeckius: ἀλίαν Macrob. om. libri. Plut.

60. ἐρίκην Kockius: ἐρεικην

61. φλῶμον mei

62. θύμα Macrobius

63. Ὁμηρος] A 50

64. μᾶλλον] μάλα R

65. κορώνην] 3 Vd 7 E

66. καλῶς] κακῶς?

67. διαιρεῖν] sanum vid. cf. p. 689 d

68. εἴτε] respondet εἶτε lin. 18

69. ὁμοίων] ὁμοίων καὶ ἀνομοίων R. ἀνομοίων W.

70. εἰς W: καὶ εἰς

71. μὲν γλυκὺ Macrobius: μὲν ἐπὶ γλυκὺ

72. ὀξὺ - λαβέτω ( λαβετως Vd)] ὀξὺ δ’ ἐπ’ ὀξὺ ἔβη, θερμὸν δ’ ἐποχεύετο θερμῷ Macrobius. Fort. ὀξὺ δ’ ἐπ’ ὀξύ, ἀτὰρ μαλερὸν μαλεροῦ λάβε[ τ’ αὔ] τως

73. prior lac. 4 E nulla Vd P, altera 3-4 Vd 5 P nulla in E. Fort. [ οὕτω] δὲ καὶ ἄλλου [ τινὸς vel τῶν ὀμοίων] ἐπὶ τὸ πρόσφορον μέρος ἰόντος, τῇ θερμότητι τῇ ἐν τῷ πνεύματι cett.

74. em. R: εἴ γε

75. *: τὸ ἐναντίον

76. em. Leonicus: δ’ ἐλέγχει

77. τἀπὸ *: τὰ ἀπὸ

78. ταὐτὸ *: τὸ αὐτὸ

79. συγκεραννύντας

80. κιθάριον mei

81. εὐστομον M

82. κύαμον *: κύμινον cf. Leutsch. II p. 275

83. ἥδιον S

84. εὐορεκτότερον S: εὐο 7-8 Vd 10 E τερον

85. τὴν ὑπερβολὴν καὶ τἄγαν ἀφέλῃς *: τὴν ὑπερ 5-6 Vd 10 E αναφέλης. In Vd sequitur lac. 2 litt. quae propter marg. nulla esse vid.

86. πλανώμενον M: 5-6 Vd E

87. ἐκεῖνο δέ μοι?

88. ἐν ἀβυρτάκις Vd ἐναβυρτακϊς E ἐν ἀβυρτάκοις P

89. Πλάτων] Rep. p. 372 c

90. em. Plato: ὀψίματα

Plutarch Quaestiones Convivales 4.1

ed. Grēgorios N. Vernardakēs

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Εἰ ἡ ποικίλη τροφὴ τῆς ἁπλῆς εὐπεπτοτέρα.

Current edition Perseus

Question I.
WHETHER DIFFERENT SORTS OF FOOD, OR ONE SINGLE DISH FED UPON AT ONCE, IS MORE EASILY DIGESTED.
PHILO. PLUTARCH, MARCION.

Notes on the current edition

Stable identifiers

Search the Perseus Catalog for:

Search the Perseus Catalog for:

Εἰ ἡ ποικίλη τροφὴ τῆς ἁπλῆς εὐπεπτοτέρα.

Current edition Perseus

Question I. WHETHER DIFFERENT SORTS OF FOOD, OR ONE SINGLE DISH FED UPON AT ONCE, IS MORE EASILY DIGESTED. PHILO. PLUTARCH, MARCION.

Notes on the current edition

Stable identifiers

Question I.
WHETHER DIFFERENT SORTS OF FOOD, OR ONE SINGLE DISH FED UPON AT ONCE, IS MORE EASILY DIGESTED.
PHILO. PLUTARCH, MARCION.