Liber II, Pars II — Quot modis peccatur circa cibum, et qualiter se debeant habere iuvenes circa ipsum. Cap. XI.

Liber II, Pars II — Quot modis peccatur circa cibum, et qualiter se debeant habere iuvenes circa ipsum. Cap. XI.

As we said earlier, young people should be trained from childhood in good morals; however, since (as was mentioned above) general discussions on moral matters are less effective, we need to specifically address how young people should be instructed in good morals. Therefore, after we have discussed how they should behave regarding speech, sight, and hearing, it remains to show how they should conduct themselves regarding food, drink, and sexual matters, or when entering into marriage. But first, we will discuss the ways in which one can sin regarding the consumption of food and how young people should behave concerning it. Regarding food, there are six ways in which one can sin or fall short. First, if it is consumed with excessive eagerness. Second, if it is taken too lavishly or delicately. Third, if it is done shamefully. Fourth, if it is taken inordinately. Fifth, if it is taken too lavishly or delicately. Sixth, if it is taken too eagerly. One sins primarily regarding food if it is taken eagerly. For this not only harms the soul, because those who take food too eagerly and greedily become gluttonous and intemperate; but it also harms the body. For food taken with excessive greed is not chewed well, and consequently is digested less effectively. For nature has ordained teeth for animals, so that through them food can be properly chewed and more easily digested by natural heat, and consequently more easily converted into nourishment: just as finely ground wood burns more easily and is converted into fire. However, this natural order is often not observed by those who take food greedily. For, as the philosopher suggests, there is a slight pleasure when food touches the tongue. But the pleasure is greater when it reaches the throat. Therefore, gluttons, who eat too eagerly and with great delight, do not enjoy the food much while it lingers in the mouth, but desire for it to quickly reach the throat. This is why such people mostly do not chew their food, but instead swallow it whole. Thus, it follows that food consumed in this way does not digest well, and consequently, it leads not only to harm for the soul but also for the body. Secondly, one sins regarding food if it is taken in excessive quantity. For this also harms the soul, as it makes it intemperate; and it also harms the body, as it hinders proper digestion. If food is to digest properly, it must be proportionate to the natural heat. Therefore, if food is taken in such a large quantity that the natural heat cannot dominate it, it is not digested well, and consequently does not provide the necessary nourishment. Third, one sins if food is taken in a shameful manner. For many are unaware that they are feeding themselves in such a way that they can hardly or never eat without soiling their clothes; although bodily shame in itself is not a sin, one still sins regarding it if it arises from a disordered soul. Therefore, since a shameful way of eating is a sign of some gluttony or disorder of the mind in the consumption of food, not only should one avoid excessive desire and excess, but also the shamefulness itself should be avoided. Fourth, one sins regarding food due to the disorder of time: if food is taken too early or too irregularly. For from such consumption arises a gluttonous and intemperate person, and the body is also harmed. For all natural actions are measured according to the Philosopher by a certain period. Therefore, it is because custom is like nature that when someone becomes accustomed to eating at a certain hour, they tend to desire to eat at that same hour. So if someone eats food in an excessive and irregular manner, they usually consume a second course before the first one has been properly digested. As a result, the body is harmed. The proper and designated time for eating should be observed, not only for the good of the soul but also for the health of the body. Fifth, one sins regarding the consumption of food if they seek out excessively rich and delicate dishes beyond what their status requires. For the delicacy of food should be chosen according to one’s condition and the nobility of their status. Therefore, if someone seeks out delicate foods beyond what their condition requires and beyond what their status allows, they sin, because this arises from some form of intemperance or defect. Sixth, one sins if they seek out food that is prepared with excessive care. For even in useful foods, one can show themselves to be excessively gluttonous if they wish for them to be prepared with too much care. It seems that some people live to eat rather than eat to live, as they put too much effort and care into preparing their food. Therefore, it appears from these minor observations how boys should be instructed about food. For no one suddenly becomes great. It is sufficient to gradually and gently instruct them so that when they reach the appropriate age, they are adequately prepared on how to conduct themselves regarding food.