Plutarch, Quaestiones Romanae, Frank Cole Babbitt (Translator), 112

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[112] For what reason was it forbidden the priest of Jupiter to touch ivy or to pass along a road overhung by a vine growing on a tree?¹

Is this second question like the precepts: Do not eat seated on a stool, Do not sit on a peck measure, Do not step over a broom? For the followers of Pythagoras² did not really fear these things nor guard against them, but forbade other things through these. Likewise the walking under a vine had reference to wine, signifying that it is not right for the priest to get drunk: for wine is over the heads of drunken men, and they are oppressed and humbled thereby, when they should be above it and always master this pleasure, not be mastered by it.

Did they regard the ivy as an unfruitful plant, useless to man, and feeble, and because of its weakness needing other plants to support it, but by its shade and the sight of its green fascinating to most people? And did they therefore think that it should not be uselessly grown in their homes nor be allowed to twine about in a futile way, contributing nothing, since it is injurious to the plants forming its support?

Or is it because it cleaves to the ground?³ Wherefore it is excluded from the ritual of the Olympian gods, nor can any ivy be seen in the temple of Hera at Athens, or in the temple of Aphroditê; at Thebes: but it has its place in the Agrionia⁴ and the Nyctelia,⁵ the rites of which are for the most part performed at night.

Or was this also a symbolic prohibition of Bacchic revels and orgies? For women possessed by Bacchic frenzies rush straightway for ivy and tear it to pieces, clutching it in their hands and biting it with their teeth: so that not altogether without plausibility are they who assert that ivy, possessing as it does an exciting and distracting breath of madness, deranges persons and agitates them, and in general brings on a wineless drunkenness and joyousness in those that are precariously disposed towards spiritual exaltation.⁶

Quaestiones Romanae. Plutarch. Frank Cole Babbitt (Translator). Cambridge, MA. 1936.

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Current edition Perseus

The Roman Questions (English) (Plutarch. Moralia, Vol. IV. Babbitt, Frank Cole, translator. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1936 (printing).)

Editions (2)

Αἴτια Ῥωμαϊκά Perseus (Plutarch. Moralia, Vol. IV. Babbitt, Frank Cole, editor. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1936 (printing).) — 112 focus

290e

διὰ τίνα δʼ αἰτίαν οὐδὲ κιττοῦ θιγεῖν ἐφεῖτο ¹ τῷ ἱερεῖ τοῦ Διός, οὐδʼ ὁδὸν διελθεῖν ἀναδενδράδος ἄνωθεν διατεταμένης;

ἢ τοῦτο μὲν ὅμοιόν ἐστι τῷ μὴ ἐσθίειν ἐπὶ δίφρου, ² μηδʼ ἐπὶ χοίνικος καθῆσθαι, μηδὲ σάρον ὑπερβαίνειν, οὐ ταῦτα τῶν Πυθαγορικῶν δεδιότων καὶ φυλαττομένων ἀλλʼ ἕτερα τούτοις ἀπαγορευόντων; καὶ γὰρ τὸ ὑπʼ ἄμπελον ὑποπορεύεσθαι τὴν ἀναφορὰν ἐπὶ τὸν οἶνον εἶχεν, ὡς οὐ θεμιτὸν τῷ ἱερεῖ μεθύσκεσθαι. τῶν γὰρ μεθυσκομένων ὑπὲρ κεφαλῆς ὁ οἶνός ἐστι καὶ πιέζονται 290f καὶ ταπεινοῦνται, δέον ὑπερτέρους εἶναι καὶ κρατεῖν ἀεὶ τῆς ἡδονῆς ταύτης ἀλλὰ μὴ κρατεῖσθαι.

τὸν δὲ κιττὸν πότερον ὡς ἄκαρπον καὶ ἄχρηστον ἀνθρώποις, ἀδρανῆ δὲ καὶ διʼ ἀσθένειαν ἑτέρων ὀχούντων δεόμενον, σκιᾷ δὲ καὶ χλωρότητος ὄψει γοητεύοντα τοὺς πολλούς, οὐκ ᾤοντο δεῖν ἀσύμβολον ἐν ταῖς οἰκίαις μάτην ἐντρέφεσθαι καὶ περιπλέκεσθαι, βλαβερὸν ὄντα τοῖς προσδεχομένοις 291a φυτοῖς; ἢ ὡς ³ τῆς γῆς ἐχόμενον; διὸ τῶν μὲν ὀλυμπίων ἱερῶν εἴργεται, καὶ οὔτʼ ἐν Ἥρας Ἀθήνησιν οὔτε Θήβησιν ἐν Ἀφροδίτης ἴδοι τις ἂν κιττόν· Ἀγριωνίοις ⁴ δὲ καὶ Νυκτελίοις, ὧν τὰ πολλὰ διὰ σκότους δρᾶται, πάρεστιν.

ἢ καὶ τοῦτο συμβολικὴ θιάσων καὶ βακχευμάτων ἀπαγόρευσις ἦν; αἱ γὰρ ἔνοχοι τοῖς βακχικοῖς πάθεσι γυναῖκες εὐθὺς ἐπὶ τὸν κιττὸν φέρονται, καὶ σπαράττουσι δραττόμεναι ταῖς χερσὶ καὶ διεσθίουσαι τοῖς στόμασιν ὥστε μὴ παντελῶς ἀπιθάνους εἶναι τοὺς λέγοντας ὅτι καὶ πνεῦμα 291b μανίας ἔχων ἐγερτικὸν καὶ παρακινητικὸν ἐξίστησι καὶ ταράττει, ⁵ καὶ ὅλως ἄοινον ἐπάγει μέθην καὶ χαρὰν ⁶ τοῖς ἐπισφαλῶς πρὸς ἐνθουσιασμὸν ἔχουσι.

Κεφαλαίων καταγραφή Ῥωμαϊκά Perseus (Plutarch. Plutarchi Chaeronensis Moralia, Vol IΙ. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner, 1889.) — 112 focus

[112] διὰ τίνα δʼ αἰτίαν οὐδὲ κιττοῦ θιγεῖν ἐφίετο ¹ τῷ ἱερεῖ τοῦ Διός, οὐδʼ ὁδὸν διελθεῖν ἀναδενδράδος ἄνωθεν διατεταμένης; ἦ τοῦτο μὲν ὅμοιόν ἐστι τῷ μὴ ἐσθίειν ἐπὶ δίφρου² μηδʼ ἐπὶ χοίνικος καθῆσθαι μηδὲ σάρον ὑπερβαίνειν οὐ ταῦτα τῶν 15 Πυθαγορικῶν δεδιότων καὶ φυλαττομένων, ἀλλʼ ἕτερα τούτοις ἀπαγορευόντων; καὶ γὰρ τὸ ὑπʼ ἄμπελον ὑποπορεύεσθαι τὴν ἀναφορὰν ἐπὶ τὸν οἶνον εἶχεν, ὡς οὐ θεμιτὸν τῷ ἱερεῖ μεθύσκεσθαι. τῶν γὰρ μεθυσκομένων ὑπὲρ κεφαλῆς ὁ οἶνός ἐστι καὶ 20 πιέζονται καὶ ταπεινοῦνται, δέον ὑπερτέρους εἶναι 290f καὶ κρατεῖν ἀεὶ τῆς ἡδονῆς ταύτης ἀλλὰ μὴ κρατεῖσθαι. τὸν δὲ κιττὸν πότερον ὡς ἄκαρπον καὶ ἄχρηστον ἀνθρώποις, ἀδρανῆ δὲ καὶ διʼ ἀσθένειαν ἑτέρων ὀχούντων δεόμενον, σκιᾷ δὲ καὶ χλωρότητος 25 ὄψει γοητεύοντα τοὺς πολλοὺς, οὐκ ᾤοντο δεῖν ἀσύμβολον ἐν ταῖς οἰκίαις μάτην ἐντρέφεσθαι καὶ περιπλέκεσθαι, βλαβερὸν ὄντα τοῖς προσδεχομένοις 291a φυτοῖς τῆς γῆς ἐχόμενον (διὸ τῶν μὲν ὀλυμπίων ἱερῶν εἴργεται, καὶ οὔτε ἐν Ἥρας Ἀθήνησιν οὔτε Θήβησιν ἐν Ἀφροδίτης ἴδοι τις ἂν κιττόν· Ἀγριωνίοις ³ δὲ καὶ Νυκτελίοις, ὧν τὰ πολλὰ διὰ σκότους 5 δρᾶται, πάρεστιν)· ἢ καὶ τοῦτο συμβολικὴ θιάσων καὶ βακχευμάτων ἀπαγόρευσις ἦν; αἱ γὰρ ἔνοχοι τοῖς βακχικοῖς πάθεσι γυναῖκες εὐθὺς ἐπὶ τὸν κιττὸν φέρονται, καὶ σπαράττουσι δραττόμεναι ταῖς χερσὶ καὶ διεσθίουσαι τοῖς στόμασιν· ὥστε μὴ παντελῶς 10 ἀπιθάνους εἶναι τοὺς λέγοντας, ὅτι καὶ πνεῦμα μανίας ἔχων ἐγερτικὸν καὶ παρακινητικὸν 291b ἐξίστησι καὶ ταράττει, ⁴ καὶ ὅλως ἄοινον ἐπάγει μέθην καὶ χάριν ⁵ τοῖς ἐπισφαλῶς πρὸς ἐνθουσιασμὸν ἔχουσι.

Translations (1)

Roman Questions Perseus (Plutarch. Plutarch's Morals, Vol. II. Goodwin, William W., editor; Chauncy, Isaac translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.) — 112 focus

[112]

Question 112.

What is the reason that the priest of Jupiter is forbid to touch an ivy, or to pass over that way that is overspread with vine branches?

Solution. Is it not of the like nature with those precepts of Pythagoras, not to eat in a chair, not to sit upon a measure called a choenix, and not to step over a broom? For the Pythagoreans do not dread and refrain from these things, but they prohibit other things by these. Now to go under a vine hath reference to wine, because it is not lawful for a priest to be drunk. For the wine is above the heads of those that are drunk, and they are depraved and debased thereby; whereas it is requisite that they should be above pleasure and conquer it, but not be subdued by it. As for the ivy,—it being unfruitful and useless to men, as also infirm, and by reason of its infirmity standing in need of other trees to climb upon, though by its shadow and sight of its greenness it doth bewitch the vulgar,—what if they judge it not convenient to nourish it about a house because it bringeth no profit, or to suffer it to clasp about any thing, seeing it is so hurtful to plants that bear it up, while it sticketh fast in the ground? Hence ivy is forbidden at the Olympic festivals, and neither at Athens in Juno’s sacrifices, nor at Thebes in those belonging to Venus, can any wild ivy be seen; though in the Agrionia and Nyctelia (which are services to Bacchus for the most part performed in the dark) it is to be found. Or was this a symbol of the prohibition of revels and sports of Bacchus? For women that were addicted to Bacchanal sports presently ran to the ivy and plucked it off, tearing it in pieces with their hands and gnawing it with their mouths, so that they are not altogether to be disbelieved that say it hath a spirit in it that stirreth and moveth to madness, transporting and bereaving of the senses, and that alone by itself it introduceth drunkenness without wine to those that have an easy inclination to enthusiasm.

Notes on the current edition

The Roman Questions

1. Cf. Aulus Gellius, x. 15. 12.

2. Cf. 281 a, supra; Moralia, 727 c.

3. It clings to the earth, unless it finds support, and is therefore unacceptable to the higher gods.

4. Cf. 299 f, infra.

5. Cf. Moralia, 364 f.

6. Plutarch’s fullest treatment of the properties of ivy will be found in Moralia, 648 b-649 f.

Plutarch Quaestiones Romanae 112

Frank Cole Babbitt (Translator)

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