Plutarch, Quaestiones Romanae, ed. William W. Goodwin, 40

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[40]

Question 40.

Wherefore was it unlawful for a priest of Jupiter to be anointed abroad in the air?

Solution. Was it not because it was neither honest nor decent to strip the sons naked whilst the father looked on, nor the son-in-law whilst the father-in-law looked on? Neither in ancient times did they wash together. Verily Jupiter is the father, and that which is abroad in the open air may be especially said to be as it were in the sight of Jupiter. Or is it thus? As it is a profane thing for him to strip himself naked in the temple or holy place, so did they reverence the open air and firmament, as being full of Gods and Daemons? Wherefore we do many necessary things within doors, hiding and covering ourselves in our houses from the sight of the Gods. Or is it that some things are enjoined to the priest only, other things to all by a law delivered by the priest? With us (in Boeotia) to wear a crown, to wear long hair, to carry iron arms, and not to enter the Phocian borders are peculiar, proper pieces of the magistrate’s service; but not to taste autumnal fruits before the autumnal equinox, and not to cut a vine before the spring equinox, are things required of all by the magistrate. For each of these has its season. After the same manner (as it appears) among the Romans it is peculiar to the priest neither to make use of a horse, nor to be absent from home in a journey more than three nights, nor to put off his cap, on which account he is called Flamen.¹ Many other things are enjoined to all sorts of men by the priest; of which one is not to be anointed abroad in the open air. For the Romans have a great prejudice against dry unction; and they are of opinion that nothing hath been so great a cause to the Grecians of slavery and effeminacy as their fencing and wrestling schools, insinuating so much debauchery and idleness into the citizens, yea, vicious sloth and buggery; yea, that they destroyed the very bodies of youths with sleeping, perambulations, dancing, and delicious feeding, whereby they insensibly fell from the use of arms, and instead of being good soldiers and horsemen, loved to be called nimble, good wrestlers, and pretty men. It is hard for them to avoid these mischiefs who are unclothed in the open air; but they that are anointed within doors and cure themselves at home do commit none of these vices.

Quaestiones Romanae. Plutarch. ed. William W. Goodwin. Boston. 1874.

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Current edition Perseus

Roman Questions (English) (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.)

Editions (2)

Αἴτια Ῥωμαϊκά Perseus (Plutarch. Moralia, Vol. IV. Babbitt, Frank Cole, editor. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1936 (printing).) — 40 focus

[40] διὰ τί τῷ ἱερεῖ τοῦ Διὸς οὐκ ἔξεστιν ἐν ὑπαίθρῳ ἀλείφεσθαι;

πότερον ὅτι καὶ παῖδας γυμνοῦσθαι πατρὸς ὁρῶντος καὶ πενθεροῦ γαμβρὸν οὐχ ὅσιον ἦν οὐδὲ καλόν, 274b οὐδὲ συνελούοντο τὸ παλαιὸν ἀλλήλοις; πατὴρ δʼ ὁ Ζεὺς καὶ τὸ ἐν ὑπαίθρῳ μάλιστά πως εἶναι δοκεῖ τοῦ Διὸς ἐνώπιον.

ἤ, καθάπερ ἐν ναῷ καὶ ἱερῷ γυμνοῦν ἑαυτὸν ἀθέμιτόν ἐστιν, οὕτω τὸν ὕπαιθρον ἀέρα καὶ τὸν ὑπουράνιον, ὄντα καὶ θεῶν καὶ δαιμόνων μεστόν, ἐξευλαβοῦντο; διὸ καὶ τὰ πολλὰ τῶν ἀναγκαίων ὑπὸ στέγῃ δρῶμεν ἐπικρυπτόμενοι καὶ ἐπικαλυπτόμενοι ταῖς οἰκίαις πρὸς τὸ θεῖον.

ἢ ¹ τὰ μὲν μόνῳ τῷ ἱερεῖ, τὰ δὲ πᾶσιν ὑπὸ τοῦ νόμου προστέτακται διὰ τοῦ ἱερέως; διὸ καὶ παρʼ ἡμῖν τὸ μὲν στεφανηφορεῖν καὶ κομᾶν καὶ μὴ ² σιδηροφορεῖν μηδὲ τοῖς Φωκέων ὅροις ἐμβαίνειν 274c ἴδια λειτουργήματα τοῦ ἄρχοντός ἐστι· τὸ δʼ ὀπώρας μὴ γεύεσθαι πρὸ ἰσημερίας μετοπωρινῆς μηδʼ ἄμπελον τέμνειν πρὸ ἰσημερίας ἐαρινῆς ὁμοῦ τι πᾶσι δηλοῦται διὰ τοῦ ἄρχοντος· ἑκατέρου γὰρ ὁ καιρὸς ἐκεῖνός ἐστι.

τὸν αὐτὸν οὖν τρόπον, ὡς ἔοικε, καὶ τοῦ παρὰ Ῥωμαίοις ἱερέως ἴδιόν ἐστι τὸ μήθʼ ἵππῳ χρῆσθαι μήτε πλείονας νύκτας ἀποδημεῖν τριῶν μήτʼ ἀποτίθεσθαι τὸν πῖλον, ἀφʼ οὗ καὶ φλᾶμεν κέκληται. 274d πολλὰ δʼ ἄλλα δηλοῦται πᾶσι διὰ τοῦ ἱερέως· ὧν ἕν ἐστι καὶ τὸ ἐν ὑπαίθρῳ μὴ ἀλείφεσθαι. τὸ γάρ ξηραλοιφεῖν ὑφεωρῶντο Ῥωμαῖοι σφόδρα, καὶ τοῖς Ἕλλησιν οἴονται μηδὲν οὕτως αἴτιον δουλείας γεγονέναι καὶ μαλακίας ὡς τὰ γυμνάσια καὶ τὰς παλαίστρας πολὺν ἄλυν καὶ σχολὴν ἐντικτούσας ³ ταῖς πόλεσι καὶ κακοσχολίαν ⁴ καὶ τὸ παιδεραστεῖν καὶ τὸ διαφθείρειν τὰ σώματα τῶν νέων ὕπνοις καὶ περιπάτοις καὶ κινήσεσιν εὐρύθμοις καὶ διαίταις ἀκριβέσιν, ὑφʼ ὧν ἔλαθον ἐκρυέντες τῶν ὅπλων καὶ ἀγαπήσαντες ἀνθʼ ὁπλιτῶν καὶ ἱππέων ἀγαθῶν εὐτράπελοι καὶ παλαιστρῖται καλοὶ ⁵ λέγεσθαι. ταῦτα 274e γοῦν ἔργον ἐστὶν ἀποφυγεῖν εἰς ὕπαιθρον ἀποδυομένους· οἱ δὲ κατʼ οἰκίαν ἀλειφόμενοι καὶ θεραπεύοντες ἑαυτοὺς οὐδὲν ἁμαρτάνουσι.

Κεφαλαίων καταγραφή Ῥωμαϊκά Perseus (Plutarch. Plutarchi Chaeronensis Moralia, Vol IΙ. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner, 1889.) — 40 focus

[40] διὰ τί τῷ ἱερεῖ τοῦ Διὸς οὐκ ἔξεστιν ἐν ὑπαίθρῳ ἀλείφεσθαι; πότερον ὅτι καὶ παῖδας γυμνοῦσθαι πατρὸς ὁρῶντος καὶ πενθεροῦ γαμβρὸν οὐχ 274b ὅσιον ἦν οὐδὲ καλόν, οὐδὲ συνελούοντο τὸ παλαιὸν ἀλλήλοις· πατὴρ δʼ ὁ Ζεὺς καὶ τὸ ἐν ὑπαίθρῳ μάλιστά 5 πως εἶναι δοκεῖ τοῦ Διὸς ἐνώπιον· ἤ, καθάπερ ἐν ναῷ καὶ ἱερῷ γυμνοῦν ἑαυτὸν ἀθέμιτόν ἐστιν, οὕτω τὸν ὕπαιθρον ἀέρα καὶ τὸν ὑπουράνιον, ὄντα καὶ θεῶν καὶ δαιμόνων μεστόν, ἐξευλαβοῦντο; διὸ καὶ τὰ πολλὰ τῶν ἀναγκαίων ὑπὸ στέγῃ δρῶμεν 10 ἐπικρυπτόμενοι καὶ ἐπικαλυπτόμενοι ταῖς οἰκίαις πρὸς τὸ θεῖον. ἢ ¹ τὰ μὲν μόνῳ τῷ ἱερεῖ, τὰ δὲ πᾶσιν ὑπὸ τοῦ νόμου προστέτακται διὰ τοῦ ἱερέως; διὸ καὶ παρʼ ἡμῖν τὸ μὲν στεφανηφορεῖν καὶ κομᾶν καὶ μὴ ² σιδηροφορεῖν μηδὲ τοῖς Φωκέων ὅροις ἐμβαίνειν 15 274c ἴδια λειτουργήματα τοῦ ἄρχοντός ἐστι· τὸ δʼ ὀπώρας μὴ γεύεσθαι πρὸ ἰσημερίας μετοπωρινῆς μηδʼ ἄμπελον τέμνειν πρὸ ἰσημερίας ἐαρινῆς ὁμοῦ τι πᾶσι δηλοῦται διὰ τοῦ ἄρχοντος· ἑκατέρου γὰρ ὁ καιρὸς ἐκεῖνός ἐστι. τὸν αὐτὸν οὖν τρόπον ὡς ἔοικε 20 καὶ τοῦ παρὰ Ῥωμαίοις ἱερέως ἴδιόν ἐστι τὸ μήθʼ ἵππῳ χρῆσθαι μήτε πλείονας νύκτας ἀποδημεῖν τριῶν μήτʼ ἀποτίθεσθαι τὸν πῖλον, ἀφʼ οὗ καὶ φλᾶμεν κέκληται. πολλὰ δʼ ἄλλα δηλοῦται πᾶσι διὰ τοῦ 274d ἱερέως· ὧν ἕν ἐστι καὶ τὸ ἐν ὑπαίθρῳ μὴ ἀλείφεσθαι. 25 τὸ γὰρ ξηραλοιφεῖν ὑφεωρῶντο Ῥωμαῖοι σφόδρα, καὶ τοῖς Ἕλλησιν οἴονται μηδὲν οὕτως αἴτιον δουλείας γεγονέναι καὶ μαλακίας, ὡς τὰ γυμνάσια καὶ τὰς παλαίστρας, πολὺν ἄλυν καὶ σχολὴν ἐντικτούσας ταῖς πόλεσι καὶ κακοσχολίαν καὶ τὸ παιδεραστεῖν καὶ τὸ διαφθείρειν τὰ σώματα τῶν νέων ὕπνοις καὶ περιπάτοις καὶ κινήσεσιν εὐρύθμοις καὶ διαίταις ἀκριβέσιν, ὑφʼ ὧν ἔλαθον ἐκρυέντες τῶν ὅπλων καὶ 5 ἀγαπήσαντες ἀνθʼ ὁπλιτῶν καὶ ἱππέων ἀγαθῶν εὐτράπελοι καὶ παλαιστρῖται καλοὶ λέγεσθαι. ταῦτα γοῦν 274e ἔργον ἐστὶν ἀποφυγεῖν εἰς ὕπαιθρον ἀποδυομένους· οἱ δὲ κατʼ οἰκίαν ἀλειφόμενοι καὶ θεραπεύοντες ἑαυτοὺς οὐδὲν ἁμαρτάνουσι. 10

Translations (1)

The Roman Questions Perseus (Plutarch. Moralia, Vol. IV. Babbitt, Frank Cole, translator. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1936 (printing).) — 40 focus

[40] Why is it not allowed the priest of Jupiter ( Flamen Dialis) to anoint himself in the open air?¹

Is it because it used not to be proper or decent for sons to strip in their father’s sight, nor a son-in-law in the presence of his father-in-law, nor in ancient days did they bathe together?² Now Jupiter is our father, and whatever is in the open air is in some way thought to be particularly in his sight.

Or, just as it is against divine ordinance to strip oneself in a shrine or a temple, so also did they scrupulously avoid the open air and the space beneath the heavens, since it was full of gods and spirits? Wherefore also we perform many necessary acts under a roof, hidden and concealed by our houses from the view of Divine powers.

Or are some regulations prescribed for the priest alone, while others are prescribed for all by the law through the priest? Wherefore also, in my country, to wear a garland, to wear the hair long, not to have any iron on one’s person, and not to set foot within the boundaries of Phocis, are the special functions of an archon: but not to taste fruit before the autumnal equinox nor to prune a vine before the vernal equinox are prohibitions disclosed to practically all alike through the archon: for those are the proper seasons for each of these acts.

In the same way, then, it is apparently a special obligation of the Roman priest also not to use a horse nor to be absent from the city more than three nights³ nor to lay aside the cap from which he derives the name of flamen.⁴ But many other regulations are revealed to all through the priest, and one of them is the prohibition not to anoint oneself in the open air. For the Romans used to be very suspicious of rubbing down with oil, and even to-day they believe that nothing has been so much to blame for the enslavement and effeminacy of the Greeks as their gymnasia and wrestling - schools, which engender much listless idleness and waste of time in their cities, as well as paederasty and the ruin of the bodies of the young men with regulated sleeping, walking, rhythmical movements, and strict diet; by these practices they have unconsciously lapsed from the practice of arms, and have become content to be termed nimble athletes and handsome wrestlers rather than excellent men-at-arms and horsemen. It is hard work, at any rate, when men strip in the open air, to escape these consequences: but those who anoint themselves and care for their bodies in their own houses commit no offence.

Notes on the current edition

Roman Questions

1. See Varro, Ling. Lat. V. 84: Quod in Latio capite velato erant semper, ac caput cinctum habebant filo, flamines dicti. Festus, s. v. Flamen Dialis: Flamen, quasi filamen. (G.)

Plutarch Quaestiones Romanae 40

ed. William W. Goodwin

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Question 40.

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