Plutarch's Rules for the Preservation of Health (11-15)

ZEUXIPPUS. We ought chiefly to be careful in all predispositions and forewarnings of sickness. For all distempers do not invade us, as Hesiod expresses it, —

In silence, — for the Gods have struck them dumb;

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but the most of them have ill digestion and a kind of a laziness, which are the forerunners and harbingers that give us warning. Sudden heaviness and weariness tell us a distemper is not far off, as Hippocrates affirms, by reason (it seems) of that fulness which doth oppress and load the spirit in the nerves. Some men, when their bodies all but contradict them and invite them to a couch and repose, through gluttony and love of pleasure throw themselves into a bath or make haste to some drinking meeting, as if they were laying in for a siege; being mightily in fear lest the fever should seize them before they have dined. Those who pretend to more elegance are not caught in this manner, but foolishly enough; for, being ashamed to own their qualms and debauch or to keep house all day, when others call them to go with them to the gymnasium, they arise and pull off their clothes with them, doing the same things which they do that are in health. Intemperance and effeminacy make many fly for patronage to the proverb, Wine is best after wine, and one debauch is the way to drive out another. This excites their hopes, and persuades and urges them to rise from their beds and rashly to fall to their wonted excesses. Against which hope he ought to set that prudent advice of Cato, when he says that great things ought to be made less, and the lesser to be quite left off; and that it is better to abstain to no purpose and be at quiet, than to run ourselves into hazard by forcing ourselves either to bath or dinner. For if there be any ill in it, it is an injury to us that we did not watch over ourselves and refrain; but if there be none, it is no inconvenience to your body to have abstained and be made more pure by it. He is but a child who is afraid lest his friends and servants should perceive that he is sick either of a surfeit or a debauch. He that is ashamed to confess the crudity of his stomach to-day will to-morrow with shame confess that he has either a diarrhoea, a fever, or the griping in the guts. You think it is a disgrace to want, but it is a greater disgrace to bear the crudity, heaviness, and fulness of your body, when it has to be carried into the bath, like a rotten and leaky boat into the sea. As some seamen are ashamed to live on shore when there is a storm at sea, yet when they are at sea lie shamefully crying and retching to vomit; so in any suspicion or tendency of the body to any disease, they think it an indecorum to keep their bed one day and not to have their table spread, yet most shamefully for many days together are forced to be purged and plastered, flattering and obeying their physicians, asking for wine or cold water, being forced to do and say many unseasonable and absurd things, by reason of the pain and fear they are in. Those therefore who cannot govern themselves on account of pleasures, but yield to their lusts and are carried away by them, may opportunely be taught and put in mind that they receive the greatest share of their pleasures from their bodies.

ZEUXIPPUS. And as the Spartans gave the cook vinegar and salt, and bade him look for the rest in the victim, so in our bodies, the best sauce to whatsoever is brought before us is that our bodies are pure and in health. For any thing that is sweet or costly is so in its own nature and apart from any thing else; but it becomes sweet to the taste only when it is in a body which is delighted with it and which is disposed as nature doth require. But in those bodies which are foul, surfeited, and not pleased with it, it loses its beauty and convenience. Wherefore we need not be concerned whether fish be fresh or bread fine, or whether the bath be warm or your she-friend a beauty; but whether you are not squeamish and foul, whether you are not disturbed and do not feel the dregs of yesterday’s debauch. Otherwise it will be as when some drunken revellers break into a house where they are mourning, bringing neither mirth nor pleasure with them, but increasing the lamentation. So Venus, meats, baths, and wines, in a body that is crazy and out of order, mingled with what is vitiated and corrupted, stir up phlegm and choler, and create great trouble; neither do they bring any pleasure that is answerable to their expectations, or worth either enjoying or speaking of.

ZEUXIPPUS. A diet which is very exact and precisely according to rule puts one’s body both in fear and danger; it hinders the gallantry of our soul itself, makes it suspicious of every thing or of having to do with any thing, no less in pleasures than in labors; so that it dares not undertake any thing boldly and courageously. We ought to do by our body as by the sail of a ship in fair and clear weather: — we must not contract it and draw it in too much, nor be too remiss or negligent about it when we have any suspicion upon us, but give it some allowance and make it pliable (as we have said), and not wait for crudities and diarrhoeas, or heat or drowsiness, by which some, as by messengers and apparitors, are frighted and moderate themselves when a fever is at hand; but we must long beforehand guard against the storm, as if the north wind blew at sea.

ZEUXIPPUS. It is absurd, as Democritus says, by the croaking of ravens, the crowing of a cock, or the wallowing of a sow in the mire, carefully to observe the signs of windy or rainy weather, and not to prevent and guard ourselves against the motions and fluctuations of our bodies or the indication of a distemper, nor to understand the signs of a storm which is just ready to break forth within ourselves. So that we are not only to observe our bodies as to meat and exercise, whether they use them more sluggishly or unwillingly than they were wont; or whether we be more thirsty and hungry than we use to be; but we are also to take care as to our sleep, whether it be continued and easy, or whether it be irregular and convulsive. For absurd dreams and irregular and unusual fantasies show either abundance or thickness of humors, or else a disturbance of the spirits within. For the motions of the soul show that the body is nigh a distemper. For there are despondencies of mind and fears that are without reason or any apparent cause, which extinguish our hopes on a sudden. Some there are that are sharp and prone to anger, whom a little thing makes sad; and these cry and are in great trouble when ill vapors and fumes meet together and (as Plato says) are intermingled in the ways and passages of the soul. Wherefore those to whom such things happen must consider and remember, that even if there be nothing spiritual, there is some bodily cause which needs to be brought away and purged.

ZEUXIPPUS. Besides, it is profitable for him who visits his friends in their sickness to enquire after the causes of it. Let us not sophistically or impertinently discourse about lodgements, irruptions of blood, and commonplaces, merely to show our skill in the terms of art which are used in medicine. But when we have with diligence heard such trivial and common things discoursed of as fulness or emptiness, weariness, lack of sleep, and (above all) the diet which the patient kept before he fell sick, then, — as Plato used to ask himself, after the miscarriage of other men he had been with, Am not I also such a one? — so ought we to take care by our neighbor’s misfortunes, and diligently to beware that we do not fall into them, and afterwards cry out upon our sick-bed, How precious above all other things is health! When another is in sickness, let it teach us how valuable a treasure health is, which we ought to keep and preserve with all possible care. Neither will it be amiss for every man to look into his own diet. If therefore we have been eating, drinking, laboring, or doing any thing to excess, and our bodies give us no suspicion or hint of a distemper, yet ought we nevertheless to stand upon our guard and take care of ourselves, — if it be after venery and labor, by giving of ourselves rest and quiet; if after drinking of wine and feasting, by drinking of water; but especially, after we have fed on flesh or solid meats or eaten divers things, by abstinence, that we may leave no superfluity in our bodies; for these very things, as they are the cause of many diseases, likewise administer matter and force to other causes. Wherefore it was very well said, that to eat — but not to satiety, to labor — but not to weariness, and to keep in nature, are of all things the most healthful. For intemperance in venery takes away that by which vigor our nourishment is elaborated, and causes more superfluity and redundance.