ZEUXIPPUS. We ought to take special precautions in the case of premonitory symptoms and sensations. For what Hesiod has said , 104, quoted more fully supra, 105 E. of the illnesses that go hither and thither assailing mankind is not true of all, that Silent they go, since the wisdom of Zeus has deprived them of voices, but most of them have as their harbingers, forerunners, and heralds, attacks of indigestion and lassitude. Feelings of heaviness or of fatigue, says Hippocrates, , ii. 5 (ed. Chartier, 38, 43, Kuhn, iii. p. 712). when due to no external cause, indicate disease, since, presumably, the spirit about the nerves is subjected to tension and pressure owing to fullness within the body. Nevertheless, some men, although their body itself all but resists and would fain drag them to their beds and their rest, are led by gluttony and self-indulgence to rush off to the baths and eagerly to join in the drinking-bouts, as if they were laying in provisions for a siege and were fearful lest the fever seize them before they have had luncheon. Others, less gross than these, are not indeed caught in this folly, but very stupidly, just because they are ashamed to admit having a headache or indigestion, and to keep their clothes on all day, when a crowd on their way to the gymnasium invite them to come along, they get up and go, strip with the others, and go through the same exercises as do those who are in sound health. But as for the majority, Hope, backed by a proverb which well accords with incontinence and weakness of purpose, persuades and induces them to get up and go recklessly to their accustomed haunts, thinking to expel and dispel wine with wine, and headache with headache.Similia similibus curentur. The proverb as not been handed down in this form, but Plutarch may have in mind the proverb found in Pollux, ix. 120 (see Kock, iii. p. 500, and his notes, especially the reference to Athenaeus, 44 a): Nail with nail and peg with peg (a man drives out). Sligtly different versions may be found in Leutsch and Schneidewin, , ii. pp. 116 and 171. Against this hope should be set Cato’s caution which that grand old man phrased in this way Cf., 825 D.: Make the great small, and abolish the small altogether ; also the thought that it is better to submit patiently to fasting and resting with nothing to show for it, rather than to take any chances by rushing pell-mell to a bath or a dinner. For if there is anything the matter with us, failure to take proper precaution and to put a check on ourselves will do us harm; and if nothing is the matter, it will do no harm for the body to be subjected to some restrictions and cleared of some of its encumbrances. But that childish person who is afraid to let his friends and servants discover that he is in a state of discomfort from excessive eating or drinking, will, if he is ashamed to admit having indigestion to-day, tomorrow admit having diarrhoea or fever or gripes. The shame of want makes want a shame to bear,From an unknown play of Menander; cf. Kock, iii. p. 220. but much more is it a shame to bear indigestion, overloading, and over-fullness in a body which is dragged to the bath like a rotten and leaky boat into the sea. For just exactly as some persons, when they are voyaging and a storm is raging, are ashamed to tarry on shore, and so they put out to sea, and then are in most shameful case, shrieking and sea-sick, so those who regard it as ignoble, amidst suspicious premonitory symptoms of their body, to spend one day in bed, and not to take their meals at table, keep to their bed most shamefully for many days, under purging and poulticing, servile and attentive to physicians, asking for wine or cold water, and suffering themselves to do and to utter many extravagant and ignoble things because of their distress and fear.

ZEUXIPPUS. Moreover, it is well that those who because of pleasures fail in self-control, and give way to their desires or are carried away by them, should be instructed and reminded that pleasures derive most of their satisfaction from the body;