only as odious vices that should be avoided.[1] He had no scruples about drinking a little wine himself, and of tasting the meats set before him at table,[2] in order to show that he did not regard them as impure, notwithstanding he preferred the vegetable régime to all others and that, for the most part, he restricted himself to it from choice.[3] Further on I will return to the mystic meaning of the symbols, by which he had the appearance of forbidding the use of certain foods and above all beans.
One must choose in all things a mean just and good.
Lysis terminates the purgative part of the doctrine of Pythagoras with the trait which characterizes it in general and in particular; he has shown the golden mean in virtue and in science; he has commended it in conduct, he states in full and says openly that extremes meet; that luxury and avarice differ not in their effects, and that philosophy consists in avoiding excess in everything. Hierocles adds that, to be happy, one must know how, where, when, and how much to take; and that he who is ignorant of these just limits is always unhappy and he proves it as follows:
Voluptuousness [he said] is necessarily the effect of an action: now, if the action is good the voluptuousness remains; if it is evil the voluptuousness passes and is corrupted. When one does a shameful thing with pleasure, the pleasure passes and the shame remains. When one does an excellent thing with great trouble and labour the pain passes and the excellence alone remains. Whence it follows necessarily, that the evil life is also bitter and produces as much sorrow and chagrin as the good life is sweet
and procures joy and contentment.[4]