Plutarch, Septem sapientium convivium, Frank Cole Babbitt (Translator), 7

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[7] Chilon thereupon said that it was only right that Solon should take the lead in speaking on this subject, not merely because he was most advanced in years and was occupying the place of honour, but because he held the greatest and most perfect position as a ruler by getting the Athenians to accept his laws. Thereupon Neiloxenus quietly remarked to me, It is certain, Diocles, that a good many things come to be believed quite contrary to fact, and most people take delight in fabricating out of their own minds unwarranted tales about wise men, and in readily accepting such tales from others. Such, for instance, was the report, which was brought to us in Egypt, in regard to Chilon, to the effect that he had broken off his friendship and his hospitable relations with Solon because Solon asserted that laws are subject to revision.¹

The story is ridiculous, said I; for in such case Chilon ought first to renounce Lycurgus and all his laws, for Lycurgus revised completely the Spartan constitution.

Solon then, after a moment’s delay, said, In my opinion either a king, or a despot, would best gain repute if out of a monarchy he should organize a democracy for his people.

Next Bias said, If he should be the very first to conform to his country’s laws.

Following him Thales said that he accounted it happiness for a ruler to reach old age and die a natural death.

Fourth, Anacharsis said, If only he have sound sense.

Fifth, Cleobulus, If he trust none of his associates.

Sixth, Pittacus, If the ruler should manage to make his subjects fear, not him, but for him.²

Chilon followed by saying that a ruler’s thoughts should never be the thoughts of a mortal, but of an immortal always.

When these sentiments had been expressed, we insisted that Periander himself should also say something. And he, not very cheerful, but with a hard set face, said, Well, I may add my view, that the opinions expressed, taken as a whole, practically divorce any man possessed of sense from being a ruler.

Whereupon Aesop, as though taking us to task, said, You ought, then, to have carried out this discussion by yourselves, and not, while professing to be counsellors and friends, to have made yourselves complainants against rulers.

Solon then, laying his hand on Aesop’s head and smiling the while, said, Don’t you think that anyone could make a ruler more moderate and a despot more reasonable if he could persuade them that it is better not to rule than to rule?

Who, he replied, would believe you in this matter in preference to the god who said, according to the oracle referring to you, Blessed the city that hears the command of one herald only?

Yet it is a fact, said Solon, that even now the Athenians hearken to one herald and ruler only, and that one, the law, under their democratic constitution. You are clever in understanding ravens and jackdaws, but you have no true ear for the voice of equality, but think that, according to the god, the city which hearkens to one man fares the best, whereas in a social gathering you regard it as a virtue to have everybody talk and on every sort of subject.

Yes, said Aesop, that is because you have not yet written a law that slaves ³ shall not get drunk, which would be a similar law to fit this case, as at Athens you wrote a law that slaves shall not have any love-affair and shall not rub down like athletes.⁴

Solon laughed at this and Cleodorus the physician said, Nevertheless rubbing down dry is similar to talking when soaked with wine in that it is most agreeable.

And Chilon, interrupting, said, The more reason then for refraining from it.

I could swear, said Aesop, speaking again, that Thales appeared to bid a man to grow old as fast as possible.⁵

Septem sapientium convivium. Plutarch. Frank Cole Babbitt (Translator). Cambridge, MA. 1928.

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Funding provided by The National Endowment for the Humanities.

Current edition Perseus

The Dinner of the Seven Wise Men (English) (Plutarch. Moralia, Vol. II. Babbitt, Frank Cole, translator. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1928 (printing).)

Editions (1)

Πων επτά σοφών συμπόσιον Perseus (Plutarch. Plutarchi Chaeronensis Moralia, Vol I. Vernardakēs, Grēgorios N,, editor. Leipzig. Teubner, 1888.) — 7 focus

[7] εἰπόντος οὖν τοῦ Χίλωνος ὡς Σόλων κατάρχεσθαι 151f τοῦ λόγου δίκαιός ἐστιν, οὐ μόνον ὅτι πάντων προήκει καθʼ ἡλικίαν καὶ τυγχάνει κατακείμενος πρῶτος, ἀλλʼ ὅτι τὴν μεγίστην καὶ τελειοτάτην ἀρχὴν ἄρχει νόμους Ἀθηναίοις θέμενος, ὁ¹ Νειλόξενος 15 ἡσυχῇ πρὸς ἐμὲ πολλὰ γʼ εἶπεν ὦ Διόκλεις πιστεύεται ψευδῶς , καὶ χαίρουσιν οἱ πολλοὶ λόγους ἀνεπιτηδείους περὶ σοφῶν ἀνδρῶν αὐτοί τε πλάττοντες καὶ δεχόμενοι παρʼ ἑτέρων ἑτοίμως,² οἷα καὶ πρὸς ἡμᾶς εἰς Αἴγυπτον ἀπηγγέλη περὶ Χίλωνος, 20 152a ὡς ἄρα διαλύσαιτο τὴν πρὸς Σόλωνα φιλίαν καὶ ξενίαν, ὅτι τοὺς νόμους ὁ Σόλων ἔφη μὴ³ μετακινητοὺς εἶναι. Καὶ ἐγὼ γελοῖος ἔφην ὁ λόγος· οὕτω γὰρ δεῖ πρῶτον ἀποποιεῖσθαι τὸν Λυκοῦργον αὐτοῖς νόμοις ὅλην μετακινήσαντα τὴν Λακεδαιμονίων πολιτείαν 25 Μικρὸν οὖν ἐπισχὼν ὁ Σόλων ἐμοὶ μὲν ἔφη δοκεῖ μάλιστʼ ἂν ἔνδοξος γενέσθαι καὶ βασιλεὺς καὶ τύραννος, εἰ δημοκρατίαν ἐκ μοναρχίας κατασκευάσειε τοῖς πολίταις. Δεύτερος δʼ ὁ Βίας εἶπεν εἰ, ἀτρόποις⁴ χρῷτο τοῖς νόμοις τῆς πατρίδος. ἐπὶ τούτῳ δʼ ὁ Θαλῆς ἔφησεν εὐδαιμονίαν ἄρχοντος νομίζειν, εἰ τελευτήσειε γηράσας κατὰ φύσιν. 5 τέταρτος Ἀνάχαρσις εἰ μὴ⁵ μόνος εἴη φρόνιμος Πέμπτος δὲ⁶ Κλεόβουλος εἰ μηδενὶ πιστεύοι τῶν 152b συνόντων ἕκτος δʼ ὁ Πιττακὸς εἰ τοὺς ὑπηκόους ὁ ἄρχων παρασκευάσειε φοβεῖσθαι μὴ αὐτὸν ἀλλʼ ὑπὲρ αὐτοῦ. Μετὰ τοῦτον ὁ Χίλων ἔφη τὸν ἄρχοντα 10 χρῆναι μηδὲν φρονεῖν θνητόν, ἀλλὰ πάντʼ ἀθάνατα. ῥηθέντων δὲ τούτων ἠξιοῦμεν ἡμεῖς καὶ αὐτὸν εἰπεῖν τι τὸν Περίανδρον. ὁ δʼ οὐ μάλα φαιδρὸς ἀλλὰ συστήσας τὸ πρόσωπον ἐγὼ τοίνυν ἔφη προσαποφαίνομαι τὰς εἰρημένας γνώμας ἁπάσας 15 σχεδὸν ἀφιστάναι⁷ τοῦ ἄρχειν τὸν νοῦν ἔχοντα Καὶ ὁ Αἴσωπος οἷον ἐλεγκτικῶς ἔδει τοίνυν ἔφη τοῦτο καθʼ ἑαυτοὺς περαίνειν καὶ μή , συμβούλους φάσκοντας 152c εἶναι καὶ φίλους, κατηγόρους γίγνεσθαι τῶν 20 ἀρχόντων ἁψάμενος οὖν αὐτοῦ τῆς κεφαλῆς ὁ Σόλων καὶ διαμειδιάσας εἶπεν οὐκ ἂν δοκεῖ σοι μετριώτερον ἄρχοντα ποιεῖν καὶ τύραννον ἐπιεικέστερον ὁ πείθων ὡς ἄμεινον εἴη τὸ μὴ ἄρχειν ἢ τὸ ἄρχειν; τίς δʼ ἂν ἔφη σοὶ τοῦτο πεισθείη μᾶλλον ἢ τῷ θεῷ φράσαντι κατὰ τὸν πρὸς σὲ χρησμὸν 25

εὔδαιμον πτολίεθρον ἑνὸς κήρυκος ἀκοῦον;

⁸

Καὶ ὁ Σόλων ἀλλὰ μήν ἔφη καὶ νῦν ἑνὸς Ἀθηναῖοι 152d κήρυκος ἀκροῶνται καὶ ἄρχοντος τοῦ νόμου, δημοκρατίαν ἔχοντες. σὺ δὲ δεινὸς εἶ κοράκων ἐπαΐειν καὶ κολοιῶν, τῆς δὲ θεοῦ⁹ φωνῆς οὐκ ἀκριβῶς ἐξακούεις, ἀλλὰ πόλιν μὲν οἴει κατὰ τὸν θεὸν 5 ἄριστα πράττειν τὴν ἑνὸς ἀκούουσαν, συμποσίου δʼ ἀρετὴν νομίζεις τὸ πάντας διαλέγεσθαι καὶ περὶ πάντων σὺ γάρ ἔφη ὁ Αἴσωπος οὔπω γέγραφας ὅτι ὅμοιον¹⁰ οἰκέτας μὴ μεθύειν, ὡς¹¹ ἔγραψας Ἀθήνησιν οἰκέτας μὴ ἐρᾶν μηδὲ ξηραλοιφεῖν. γελάσαντος 10 οὖν τοῦ Σόλωνος Κλεόδωρος ὁ ἰατρὸς ἀλλʼ ὅμοιον¹² ἔφη τῷ ξηραλοιφεῖν τὸ¹³ λαλεῖν ἐν¹⁴ οἴνῳ βρεχόμενον· 152e ἥδιστον γάρ ἐστι. Καὶ ὁ Χίλων ὑπολαβὼν ἔφη διὰ τοῦτό τοι μᾶλλον ἀφεκτέον αὐτοῦ Πάλιν δʼ ὁ Αἴσωπος καὶ μήν ἔφη Θαλῆς ἔδοξεν εἰπεῖν ὅτι 15 τάχιστα γηράσει

Translations (1)

The Banquet of the Seven Wise Men Perseus (Plutarch. Plutarch's Morals, Vol. II. Goodwin, William W., editor; Davis, Roger, translator. Boston. Little, Brown, and Company, 1874.) — 7 focus

[7] To this point it is fit that Solon should first speak, quoth Chilo, not only because he is the eldest in the company and therefore sits uppermost at table, but because he governs and gives laws to the amplest and most complete and flourishing republic in the world, that of Athens. Here Niloxenus whispered me in the ear: O Diocles, saith he, how many reports fly about and are believed, and how some men delight in lies which they either feign of their own heads or most greedily swallow from the mouths of others. In Egypt I heard it reported how Chilo had renounced all friendship and correspondence with Solon, because he maintained the mutability of laws. A ridiculous fiction, quoth I, for then he and we must have renounced Lycurgus, who changed the laws and indeed the whole government of Sparta.

Solon, pausing awhile, gave his opinion in these words. I conceive that monarch, whether king or tyrant, were infinitely to be commended, who would exchange his monarchy for a commonwealth. Bias subjoined, And who would be first and foremost in conforming to the laws of his country. Thales added, I reckon that prince happy, who, being old, dies in his bed a natural death. Fourthly, Anacharsis, If he alone be a wise man. Fifthly, Cleobulus said, If he trust none of his courtiers. Sixthly, Pittacus spake thus, If he could cause his subjects to have fear not of him but for him. Lastly, Chilo concluded thus, A magistrate ought to have thoughts, purposes, and resolutions not mean and earthly, but divine and immortal.

When all had given in their judgments upon this point, we requested Periander he would condescend to give the company the satisfaction to let them know his thoughts upon the same head. Disorder and discontent appearing in his countenance, he said, These opinions are enough to scare any wise man from affecting empire. These things, saith Esop after his fault-finding way, ought rather to have been discussed privately among ourselves, lest we be accounted antimonarchical while we desire to be esteemed friends and loyal counsellors. Solon, gently clapping him upon the shoulder and smiling, answered: Do you not perceive that any one would make a king more moderate and a tyrant more favorable, who should persuade him that it is better not to reign than to reign? Then we must believe you before the oracle delivered unto you, quoth Esop, which pronounced that city happy that heard but one crier. Yes, quoth Solon, and Athens, though now a commonwealth, hath but one crier and one magistrate, and that is the law, though the government be democratical; but you, my friend, have been so accustomed to the croaking of ravens and the prating of jays, that you do not hear your own voice. For you maintain it to be the happiness of a city to be under the command of one man, and yet account it the praise of a feast if liberty is allowed every man to speak his mind freely upon what subject he pleases. But you have not prohibited your servants’ drunkenness, as you have forbidden them to love or to use dry ointments. Solon laughed at this; but Cleodorus the physician said: To use dry ointment is like talking when a man is drenched with wine; both are very pleasant. Therefore, saith Chilo, it concerns men the more carefully to avoid it. Esop proceeds, Thales seemed to imply that he should soon grow old.

Notes on the current edition

The Dinner of the Seven Wise Men

1. The earlier Athenian laws, which Solon changed, as Lycurgus changed the laws of Sparta. Those who would emend the passage would make it refer to Solon’s own laws, but it should be remembered that Solon only desired that the Athenians should try out his laws for a certain length of time, and it is inconceivable that Solon with his great practical wisdom should not realize that his own laws might later need revision.

2. Plutarch cites a concrete case in his Life of Aratus, chap. xxv. (p. 1039 A).

3. Aesop, now received as an equal among people of the highest standing, had been a slave in his earlier years, and does not hesitate to joke about the fact.

4. A reason for the prohibition is given in Plutarch’s Life of Solon, chap. i. (p. 79 A).

5. So as to obtain happiness; Aesop twists Thales’ remark made a few moments before ( supra, 152 A).

Plutarch Septem sapientium convivium 7

Frank Cole Babbitt (Translator)

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