Plutarch Septem sapientium convivium 12

[12] When this discussion had come to an end, I said that it seemed to me to be only fair that these men should tell us how a house should be managed. For, said I, but few persons are in control of kingdoms and states, whereas we all have to do with a hearth and home,

Aesop laughed and said, Not all, if you include also Anacharsis in our number; for not only has he no home, but he takes an immense pride in being homeless and in using a wagon, after the manner in which they say the sun makes his rounds in a chariot, occupying now one place and now another in the heavens.

And that, I would have you know, said Anacharsis, is precisely the reason why he solely or pre-eminently of all the gods is free and independent, and rules over all and is ruled by none, but is king, and holds the reins. Only you seem to have no conception of his chariot, how surpassing it is in beauty, and wondrous in size; else you would not, even in jest, have humorously compared it to ours. It seems to me, Aesop, that your idea of a home is limited to these protective coverings made of mortar, wood, and tiles, just as if you were to regard a snail’s shell, and not the creature itself, as a snail. Quite naturally, then, Solon gave you occasion to laugh, because, when he had looked over Croesus’s house with its costly furnishings, he did not instantly declare that the owner led a happy and blessed existence therein, for the good reason that he wished to have a look at the good within Croesus rather than at his good surroundings. ¹ But you, apparently, do not remember your own fox. ² For the fox, having entered into a contest with the leopard to determine which was the more ingeniously coloured, insisted it was but fair that the judge should note carefully what was within her, for there she said she should show herself more ingenious. But you go about, inspecting the works of carpenters and stonemasons, and regarding them as a home, and not the inward and personal possessions of each man, his children, his partner in marriage, his friends, and servants; and though it be in an ant-hill or a bird’s nest, yet if these are possessed of sense and discretion, and the head of the family shares with them all his worldly goods, he dwells in a goodly and a happy home. This then, said he, is my answer to Aesop’s insinuation, and my contribution to Diocles. And now it is but right that each of the others should disclose his own opinion.

Thereupon Solon said that the best home seemed to him to be where no injustice is attached to the acquisition of property, no distrust to keeping it, and no repentance to spending it.

Bias said, It is the home in which the head of the household, because of his own self, maintains the same character that he maintains outside of it because of the law.

Thales said, The home in which it is possible for the head of the household to have the greatest leisure.

Cleobulus said, If the head of the household have more who love him than fear him.

Pittacus said that the best home is that which needs nothing superfluous, and lacks nothing necessary.

Chilon said that the home ought to be most like to a State ruled by a king; and then he added that Lycurgus said to the man who urged him to establish a democracy in the State, Do you first create a democracy in your own house. ³

[12] When they had ended this discourse, I begged they would condescend to direct me how to govern a house; for they were few who had cities and kingdoms to govern, compared with those who had houses and families to manage. Esop laughed and said: I hope you except Anacharsis out of your number; for having no house, he glories because he can be contented with a chariot only, as they say the sun is whirled about from one end of the heavens to the other in his chariot. Therefore, saith Anacharsis, he alone, or he principally, is most free among the Gods, and ever at his own liberty and dispose. He governs all, and is governed and subject to none, but he rides and reigns; and you know not how magnificent and capacious his chariot is; if you did, you would not thus floutingly compare it with our Scythian chariots. For you seem in my apprehension to call these coverings made of wood and mud houses, as if you should call the shell and not the living creature a snail. Therefore you laughed when Solon told you how, when he viewed Croesus’s palace and found it richly and gloriously furnished, he yet could not yield he lived happily until he had tried the inward and invisible state of his mind; for a man’s felicity consists not in the outward and visible favors and blessings of Fortune, but in the inward and unseen perfections and riches of the mind. And you seem to have forgot your own fable of the fox, who, contending with the leopard as to which was beset with more colors and spots, and having referred the matter in controversy to the arbitration of an umpire, desired him to consider not so much the outside as the inside; for, saith he, I have more various and different fetches and tricks in my mind than he has marks or spots in his body. You regard only the handiwork of carpenters and masons and stone-cutters, and call this a house; not what one hath within, his children, his wife, his friends and attendants, with whom if a man lived in an emmet’s bed or a bird’s nest, enjoying in common the ordinary comforts of life, this man may be affirmed to live a happy and a fortunate life.

This is the answer I purpose to return Esop, quoth Anacharsis, and I tender it to Diocles as my share in this discourse; only let the rest give in their opinions, if they please. Solon thought that house most happy where the estate was got without injustice, kept without distrust, and spent without repentance. Bias said, That house is happy where the master does freely and voluntarily at home what the law compels him to do abroad. Thales held that house most happy where the master had most leisure and respite from business. Cleobulus said, That in which the master is more beloved than feared. Pittacus said, That is most happy where superfluities are not required and necessaries are not wanting. Chilo added, That house is most happy where the master rules as a monarch in his kingdom. And he proceeded, When a certain Lacedaemonian desired Lycurgus to establish a democracy in the city, Go you, friend, replied he, and try the experiment first in your own house.