Plutarch, Bruta animalia ratione uti
Harold Cherniss and William C. Helmbold, Ed.

Now since you are not unaware that I am a sophist, let me marshal my arguments in some order by defining temperance and analysing the desires according to their kinds. Temperance,¹ then, is a curtailment and an ordering of the desires that eliminate those that are extraneous or superfluous and discipline in modest and timely fashion those that are essential.² You can, of course, observe countless differences in the desires³ . . . and the desire to eat and drink is at once natural and essential, while the pleasures of love, which, though they find their origin in nature, yet may be forgone and discarded without much inconvenience, have been called natural, but not essential. But there are desires of another kind, neither essential nor natural, that are imported in a deluge from without as a result of your inane illusions and because you lack true culture. So great is their multitude that the natural desires are, every one of them, all but overwhelmed, as though an alien rabble were overpowering the native citizenry. But beasts have souls completely inaccessible and closed to these adventitious passions and live their lives as free from empty illusions as though they dwelt far from the sea.⁴ They fall short in the matter of delicate and luxurious living, but solidly [p. 515] protect their sobriety and the better regulation of their desires since those that dwell within them are neither numerous nor alien.

Certainly there was a time when I myself, no less than you now, was dazzled by gold and held it to be an incomparable possession ; so likewise I was caught by the lure of silver and ivory and the man who had most property of this sort seemed to me to be a blissful favourite of the gods, whether he was a Phrygian or a Carian, one more villainous than Dolon⁵ or more unfortunate than Priam.⁶ In that situation, constantly activated⁷ by these desires, I reaped no joy or pleasure from the other things of life, which I had sufficiently and to spare. I grumbled at my life, finding myself destitute of the most important things and a loser in the lottery of fortune. This is the reason why, as I recall, when I saw you once in Crete tricked out in holiday attire, it was not your intellect or your virtue that I envied, but the softness of the elegantly woven garment and the beautiful wool of your purple cloak that I admired and gaped at (the clasp, I believe, was of gold and had some frivolity worked on it in exquisitely fine intaglio). I followed you about as enchanted as a woman. But now I am rid and purified of all those empty illusions.⁸ I have no eyes for gold and silver and can pass them by just like any common stone ; and as for your fine robes and tapestries, I swear there's nothing sweeter for me to rest in when I'm full than deep, [p. 517] soft mud.⁹ None, then, of such adventitious desires has a place in our souls; our life for the most part is controlled by the essential desires and pleasures. As for those that are non-essential, but merely natural, we resort to them without either irregularity or excess.