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Διὰ τί τοῖς πάλαι Ῥωμαίοις ἔθος ἦν μήτε τράπεζαν¹ αἰρομένην περιορᾶν κενὴν μήτε λύχνον σβεννύμενον.

[1] 20 Φιλάρχαιος² ὢν ὁ Φλῶρος οὐκ εἴα κενὴν ἀπαίρειν τὴν τράπεζαν, ἀλλʼ ἀεὶ³ τῶν ἐδωδίμων ἐπʼ αὐτῇ ὑπέλειπε. καὶ οὐ τοῦτο μόνον ἔφη οἶδα τὸν πατέρα καὶ τὸν πάππον εὖ⁴ μάλα παραφυλάττοντας, ἀλλὰ μηδὲ λύχνον ἐῶντας ἀποσβεννύναι· καὶ γὰρ τοῦτο τοὺς παλαιοὺς; Ῥωμαίους ἐξευλαβεῖσθαι· τοὺς 5 δὲ νῦν εὐθὺς ἀποσβεννύναι μετὰ τὸ δεῖπνον, ὅπως μὴ μάτην τοὔλαιον ἀναλίσκωσι. παρὼν οὖν Εὔστροφος Ἀθηναῖος εἶτʼ ἔφη τί πλέον αὐτοῖς, ἂν μὴ τὸ Πολυχάρμου τοῦ ἡμετέρου σοφὸν ἐκμάθωσιν, ὃς πολὺν ἔφη σκεπτόμενος χρόνον, ὅπως οὐ κλέψουσι⁵ 10 702e τοὔλαιον οἱ παῖδες, ἐξευρεῖν μόλις· εὐθὺς γὰρ ἀποπληροῦν τοὺς λύχνους ἀποσβεσθέντας, εἶτʼ ἐπισκοπεῖν τῇ ὑστεραίᾳ πάλιν, εἰ πλήρεις⁶ διαμένουσι. γελάσας δʼ ὁ Φλῶρος οὐκοῦν εἶπεν ἐπεὶ τοῦτο τὸ πρόβλημα λέλυται, σκεψώμεθα τὸν λόγον, 15 τοὺς παλαιοὺς εἰκός ἐστι καὶ περὶ τοὺς λύχνους καὶ περὶ τὰς τραπέζας οὕτως εὐλαβεῖς γεγονέναι.

[2] πρότερον οὖν ἐζητεῖτο περὶ τῶν λύχνων καὶ 702f ὁ μὲν γαμβρὸς αὐτοῦ Καισέρνιος ᾤετο τῇ πρὸς τὸ ἄσβεστον καὶ ἱερὸν πῦρ συγγενείᾳ παντὸς φθορὰν 20 πυρὸς ἀφοσιώσασθαι τοὺς πρεσβυτέρους· δύο γὰρ εἶναι φθοράς, ὥσπερ ἀνθρώπου, τὴν μὲν βίαιον σβεννυμένου, τὴν δʼ ὥσπερ κατὰ φύσιν ἀπομαραινομένου· τῷ μὲν οὖν ἱερῷ πρὸς ἀμφοτέρας ἀρήγειν, ἀεὶ⁷ τρέφοντας καὶ φυλάττοντας· τὸ δʼ ἄλλο 25 διʼ αὑτοῦ περιορᾶν μαραινόμενον αὐτοὺς μηδὲ⁸ βιάζεσθαι μηδὲ φθονεῖν, ὥσπερ θρέμματος ἀφαιρουμένους τὸ ζῆν, ἵνα μὴ μάτην τρέφοιτο.

[3] Λεύκιος δʼ ὁ τοῦ Φλώρου υἱὸς τἄλλα μὲν ἔφη καλῶς λέγεσθαι, τὸ δʼ ἱερὸν πῦρ οὐκ ἄμεινον⁹ αἱρουμένους¹⁰ ἑτέρου πυρὸς οὐδὲ σεμνότερον οὕτω 703a σέβεσθαι καὶ περιέπειν· ἀλλʼ ὥσπερ Αἰγυπτίων ἐνίους 5 μὲν¹¹ τὸ κυνῶν γένος ἅπαν σέβεσθαι καὶ τιμᾶν, ἐνίους δὲ τῶν λύκων¹² ἢ¹³ κροκοδείλων, ἕνα μέντοι τρέφειν τοὺς μὲν κύνα τοὺς δὲ κροκόδειλον τοὺς δὲ λύκον· οὐ γὰρ οἷόν τʼ ἦν ἅπαντας· οὕτως ἐνταῦθα τὴν περὶ ἐκεῖνο¹⁴ θεραπείαν καὶ φυλακὴν τὸ πῦρ 10 τῆς πρὸς ἅπαν εὐλαβείας εἶναι σύμβολον. οὐδὲν γὰρ ἄλλο μᾶλλον ἐμψύχῳ προσέοικεν ἢ πῦρ, κινούμενὸν τε καὶ τρεφόμενον διʼ αὑτοῦ¹⁵ καὶ τῇ λαμπρότητι δηλοῦν, ὥσπερ ἡ ψυχή, καὶ σαφηνίζον ἅπαντα· 15 703b μάλιστα δὲ ταῖς σβέσεσιν αὐτοῦ καὶ φθοραῖς ἐμφαίνεται δύναμις οὐκ ἀμοιροῦσα ζωτικῆς ἀρχῆς· βοᾷ γὰρ καὶ φθέγγεται¹⁶ καὶ ἀμύνεται, καθάπερ ἔμψυχον ἀποθνῆσκον βίᾳ καὶ φονευόμενον· εἰ¹⁷ μή τι σὺ λέγεις ἔφη πρὸς ἐμὲ βλέψας βέλτιον.

[4] οὐδέν εἶπον ἐγώ τῶν εἰρημένων αἰτιῶμαι· 20 προσθείην δʼ ἄν, ὅτι καὶ φιλανθρωπίας διδασκαλία τὸ ἔθος ἐστίν οὔτε γὰρ τροφὴν ἀφανίζειν ὅσιον αὐτοὺς ἄδην ἔχοντας, οὔτε νάματος ἐμφορηθέντας πηγὴν ἀποτυφλοῦν καὶ ἀποκρύπτειν, οὔτε πλοῦ σημεῖα καὶ ὁδοῦ διαφθείρειν χρησαμένους, ἀλλʼ ἐᾶν 25 καὶ ἀπολείπειν τὰ χρήσιμα τοῖς δεησομένοις μεθʼ ἡμᾶς. ὅθεν οὐδὲ φῶς λύχνου μὴ δεομένους ἀπολλύναι 703c διὰ μικρολογίαν καλόν, ἀλλὰ τηρεῖν καὶ ἀπολείπειν, εἴ τις ἔλθοι δεόμενος παρόντος ἔτι καὶ λάμποντος· καὶ γὰρ ὄψιν, εἰ δυνατὸν ἦν, καὶ ἀκοὴν χρῆσαι καλῶς; εἶχεν ἑτέρῳ, καὶ νὴ Δία τὴν φρόνησιν 5 καὶ τὴν ἀνδρείαν, μέλλοντας αὐτοὺς καθεύδειν καὶ ἡσυχάζειν. ὅρα δέ, εἰ καὶ μελέτης ἕνεκα τοῦ εὐχαρίστου¹⁸ τὰς τοιαύτας ἐφιέντες ὑπερβολὰς οὐκ ἀτόπως οἱ παλαιοὶ καὶ δρῦς ἐσέβοντο καρποφόρους, καὶ συκῆν τινα προσηγόρευσαν ἱερὰν Ἀθηναῖοι καὶ 10 μορίαν¹⁹ ἐκκόπτειν ἀπαγορεύουσι²⁰· ταῦτα γὰρ οὐ ποιεῖ 703d πρὸς δεισιδαιμονίαν ἐπιφόρους, ὡς ἔνιοί φασιν, ἀλλὰ προσεθίζει τὸ εὐχάριστον ἡμῶν καὶ κοινωνικὸν ἐν τοῖς ἀναισθήτοις καὶ ἀψύχοις πρὸς ἀλλήλους. ὅθεν ὀρθῶς μὲν Ἡσίοδος²¹ οὐδʼ κἶώιώσρ 15

ἀπὸ χυτροπόδων ἀνεπιρρέκτων

ἐᾷ παρατίθεσθαι σῖτον ἢ ὄψον, ἀλλʼ ἀπαρχὰς τῷ πυρὶ καὶ γέρα τῆς διακονίας ἀποδιδόντας· εὖ δὲ²² Ῥωμαῖοι²³ χρησάμενοι τοῖς λύχνοις, ἣν ἔδοσαν οὐκ ἀφῃροῦντο τροφήν, ἀλλὰ χρῆσθαι ζῶντας εἴων²⁴ καὶ 20 λάμποντας.

[5] ἐμοῦ δὲ ταῦτʼ εἰπόντος, ὁ Εὔστροφος ἆρʼ οὖν ἔφη τοῦτο καὶ τῷ περὶ τῆς τραπέζης λόγῳ πάροδον οἰκείαν δίδωσιν, οἰομένῳ²⁵ δεῖν ἀεί τι καταλιπεῖν²⁶ 703e οἰκέταις ἀπὸ δείπνου καὶ παισὶν οἰκετῶν; 25 χαίρουσι γὰρ οὐχ οὕτω λαμβάνοντες ὡς μεταλαμβάνοντες. διὸ καὶ τοὺς Περσῶν βασιλεῖς φασιν οὐ μόνον φίλοις καὶ ἡγεμόσι καὶ σωματοφύλαξιν ἀποπέμπειν ἀεὶ μερίδας, ἀλλὰ καὶ τὸ τῶν δούλων καὶ τὸ τῶν κυνῶν ἀεὶ δεῖπνον ἐπὶ τῆς ἐκείνων προτίθεσθαι τραπέζης, ὡς ἀνυστὸν²⁷ ἦν, πάντας οἷς 5 ἐχρῶντο ποιουμένων ὁμοτραπέζους καὶ ὁμεστίους²⁸. ἡμεροῦνται γὰρ τῇ τῆς τροφῆς μεταδόσει καὶ τὰ σκυθρωπότατα τῶν θηρίων.

[6] ἐγὼ δὲ γελάσας ἐκεῖνον δʼ εἶπον ὦ ἑταῖρε, 703f τὸν ἐκ τῆς παροιμίας ἀποκείμενον ἰχθῦν διὰ τί²⁹ οὐχ³⁰ 10 ἕλκομεν³¹ εἰς μέσον μετὰ τῆς Πυθαγορικῆς χοίνικος, ἐφʼ ἧς ἀπηγόρευε καθῆσθαι, διδάσκων³² ἡμᾶς ἀεί τι τοῦ παρόντος εἰς τὸ μέλλον ὑπολείπειν³³ καὶ τῆς αὔριον ἐν τῇ σήμερον μνημονεύειν; ἡμῖν μὲν οὖν τοῖς Βοιωτοῖς τὸ λεῖπέ τι καὶ Μήδοις διὰ στόματὸς 15 ἐστιν, ἐξ οὗ Μῆδοι τήν τε Φωκίδα, καὶ τὰ ἔσχατα τῆς Βοιωτίας ἄγοντες καὶ φέροντες ἐπέτρεχον ἀεὶ δὲ καὶ· πανταχοῦ δεῖ πρόχειρον εἶναι τὸ λεῖπέ τι καὶ ξένοις ἐπελθοῦσιν ὡς ἔγωγε καὶ τοῦ Ἀχιλλέως κενὴν ἀεὶ καὶ λιμώδη καταλαμβανομένην αἰτιῶμαι 20 704a τὴν τράπεζαν· τῶν τε γὰρ περὶ τὸν Αἴαντα³⁴ καὶ τὸν Ὀδυσσέα πρέσβεων ἀφικομένων, οὐδὲν ἔχων ἕτοιμον ἀναγκάζεται μαγειρεύειν ἐξ ὑπαρχῆς καὶ ὀψοποιεῖν τόν τε Πρίαμον³⁵ φιλοφρονεῖσθαι βουλόμενος πάλιν ἀναΐξας ὄιν ἄργυφον σφάττει καὶ διαιρεῖ³⁶ καὶ ὀπτᾷ, πολὺ μέρος περὶ ταῦτʼ ἀναλίσκων τῆς νυκτός. ὁ δʼ Εὔμαιος, ἅτε δὴ θρέμμα γεγονὼς σοφοῦ σοφόν, οὐ πράγματʼ εἶχε, τοῦ Τηλεμάχου ἐπιφανέντος, ἀλλʼ εὐθὺς ἑστιᾷ καθίσαντα, πίνακας 5 κρεῶν παρατιθεὶς

ὀπταλέων, ἃ ῥα τῇ προτέρῃ κατέλειπον ἔδοντες.

³⁷ 704b εἰ δὲ τοῦτο δόξει μικρόν, ἐκεῖνό γʼ οὐ μικρόν, τὸ συστέλλειν καὶ ἀνέχειν τὴν ὄρεξιν ἔτι παρούσης τῆς ἀπολαύσεως· ἧττον γὰρ ἐπιθυμοῦσι τῶν ἀπόντων 10 οἱ ἐθισθέντες ἀπέχεσθαι τῶν παρόντων.

[7] ὑπολαβὼν δʼ ὁ Λεύκιος ἔφη τῆς μάμμης ἀκηκοὼς μνημονεύειν, ὡς ἱερὸν μὲν ἡ τράπεζα, δεῖ δὲ τῶν ἱερῶν μηδὲν εἶναι κενόν. ἐμοὶ δʼ εἶπεν ἐδόκει καὶ μίμημα τῆς γῆς ἡ τράπεζʼ εἶναι· πρὸς 15 γὰρ τῷ τρέφειν ἡμᾶς καὶ στρογγύλη καὶ μόνιμός ἐστι καὶ καλῶς ὑπʼ ἐνίων ἑστία καλεῖται. καθάπερ γὰρ τὴν γῆν ἀεί³⁸ τι χρήσιμον ἔχειν καὶ φέρειν ἡμῖν ἀξιοῦμεν, οὕτως οὐδὲ τὴν τράπεζαν οἰόμεθα δεῖν κενὴν ὁρᾶν καὶ ἀνερμάτιστον ἀπολειπομένην. 704c

Quaestiones Convivales. Plutarch. ed. Grēgorios N. Vernardakēs. Leipzig. 1892.

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Current edition Perseus

Συμποσιακῶν προβλημάτων βιβλία (Greek) (Plutarch. Plutarchi Chaeronensis Moralia, Vol. IV. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner, 1892.)

Translations (1)

Symposiacs Perseus (Plutarch. Plutarch's Morals, Vol. III. Goodwin, William W., editor; Creech, Thomas, translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.) — 7.4 focus

Question IV.
WHAT WAS THE REASON OF THAT CUSTOM OF THE ANCIENT ROMANS TO REMOVE THE TABLE BEFORE ALL THE MEAT WAS EATEN, AND NOT TO PUT OUT THE LAMP?
FLORUS, EUSTROPHUS, CAESERNIUS, LUCIUS.

[1] FLORUS, who loved the ancient customs, would not let the table be removed quite empty, but always left some meat upon it; declaring likewise that his father and grandfather were not only curious in this matter, but would never suffer the lamp after supper to be put out,—a thing about which the ancient Romans were very precise,—while those of the present day extinguish it immediately after supper, that they may lose no oil. Eustrophus the Athenian being present said: What could they get by that, unless they knew the cunning trick of our Polycharmus, who, after long deliberation how to find out a way to prevent the servants’ stealing of the oil, at last with a great deal of difficulty happened upon this: As soon as you have put out the lamp, fill it up, and the next morning look carefully whether it remains full. Then Florus with a smile replied: Well, since we are agreed about that, let us enquire for what reason the ancients were so careful about their tables and their lamps.

[2] First, about the lamps. And his son-in-law Caesernius was of opinion that the ancients abominated all extinction of fire, because of the relation it had to the sacred and eternal flame. Fire, like man, may be destroyed two ways, either when it is violently quenched, or when it naturally decays. The sacred fire was secured against both ways, being always watched and continually supplied; but the common fire they permitted to go out of itself, not forcing or violently extinguishing it, but not supplying it with nourishment, like a useless beast, that they might not feed it to no purpose.

[3] Lucius, Florus’s son, subjoined, that all the rest of the discourse was very good, but that they did not reverence and take care of this holy fire because they thought it better or more venerable than other fire; but, as amongst the Egyptians some worship the whole species of dogs, wolves, or crocodiles, yet keep but one wolf, dog, or crocodile (for all could not be kept), so the particular care which the ancients took of the sacred fire was only a sign of the respect they had for all fires. For nothing bears such a resemblance to an animal as fire. It is moved and nourished by itself, and by its brightness, like the soul, discovers and makes every thing apparent; but in its quenching it principally shows some power that seems to proceed from our vital principle, for it makes a noise and resists, like an animal dying or violently slaughtered. And can you (looking upon me) offer any better reason?

[4] I can find fault, replied I, with no part of the discourse, yet I would subjoin, that this custom is an instruction for kindness and good-will. For it is not lawful for any one that hath eaten sufficiently to destroy the remainder of the food; nor for him that hath supplied his necessities from the fountain to stop it up; nor for him that hath made use of any marks, either by sea or land, to ruin or deface them; but every one ought to leave those things that may be useful to those persons that afterwards may have need of them. Therefore it is not fit, out of a saving covetous humor, to put out a lamp as soon as we need it not; but we ought to preserve and let it burn for the use of those that perhaps want its light. Thus, it would be very generous to lend our ears and eyes, nay, if possible, our reason and fortitude, to others, whilst we are idle or asleep. Besides, consider whether to stir up men to gratitude these minute observances were practised. The ancients did not act absurdly when they highly reverenced an oak. The Athenians called one fig-tree sacred, and forbade any one to cut down an olive. For such observances do not (as some fancy) make men prone to superstition, but persuade us to be communicative and grateful to one another, by being accustomed to pay this respect to these senseless and inanimate creatures. Upon the same reason Hesiod, methinks, adviseth well, who would not have any meat or broth set on the table out of those pots out of which there had been no portion offered, but ordered the first-fruits to be given to the fire, as a reward for the service it did in preparing it. And the Romans, dealing well with the lamps, did not take away the nourishment they had once given, but permitted them to live and shine by it.

[5] When I had said thus, Eustrophus subjoined: This gives us some light into that query about the table; for they thought that they ought to leave some portion of the supper for the servants and waiters, for those are not so well pleased with a supper provided for them apart, as with the relics of their master’s table. And upon this account, they say, the Persian king did not only send portions from his own table to his friends, captains, and gentlemen of his bed-chamber, but had always what was provided for his servants and his dogs served up to his own table; that as far as possible all those creatures whose service was useful might seem to be his guests and companions. For, by such feeding in common and participation, the wildest of beasts might be made tame and gentle.

[6] Then I with a smile said: But, sir, that fish there, that according to the proverb is laid up, why do not we bring out into play together with Pythagoras’s choenix, which he forbids any man to sit upon, thereby teaching us that we ought to leave something of what we have before us for another time, and on the present day be mindful of the morrow? We Boeotians use to have that saying frequently in our mouths, Leave something for the Medes, ever since the Medes overran and spoiled Phocis and the marches of Boeotia; but still, and upon all occasions, we ought to have that ready, Leave something for the guests that may come. And therefore I must needs find fault with that always empty and starving table of Achilles; for, when Ajax and Ulysses came ambassadors to him, he had nothing ready, but was forced out of hand to dress a fresh supper. And when he would entertain Priam, he again bestirs himself, kills a white ewe, joints and dresses it, and in that work spent a great part of the night. But Eumaeus (a wise scholar of a wise master) had no trouble upon him when Telemachus came home, but presently desired him to sit down, and feasted him, setting before him dishes of boiled meat,

The cleanly reliques of the last night’s feast.

But if this seems trifling, and a small matter, I am sure it is no small matter to command and restrain appetite while there are dainties before you to satisfy and please it. For those that are used to abstain from what is present are not so eager for absent things as others are.

[7] Lucius subjoining said, that he had heard his grandmother say, that the table was sacred, and nothing that is sacred ought to be empty. Besides, continued he, in my opinion, the table hath some resemblance of the earth; for, besides nourishing us, it is round and stable, and is fitly called by some Vesta ( Ἑστία, from ἵστημι). Therefore as we desire that the earth should always have and bear something that is useful for us, so we think that we should not let the table be altogether empty and void of all provision.

Notes on the current edition

Συμποσιακῶν προβλημάτων βιβλία

1. μὴ τράπεζαν mei

2. φιλάρχαιος ὢν M: φίλαρχος

3. αἰεὶ mei

4. εὖ X: οὖ

5. *: κλέψωσι

6. πλῆρες mei

7. αἰεὶ iidem

8. αὐτοὺς μηδὲ] αὐτοὺς δὲ μὴ?

9. οὐ κάμινον mei

10. αἰρουμένους] ἡγουμένους W

11. ἐνίους μὲν] ἐνίοις mei

12. τὸ λύκων W

13. ἢ] om. mei

14. ἐκεῖνα mei

15. αὐτοῦ iidem

16. φθέγγεται] φθείρεται mei

17. εἰ Turnebus

18. W: τῷ εὐχαρίστῳ

19. R: μοραίαν

20. προσαγορεύουσιν mei

21. Ἡσίοδος] OD 748

22. δὲ *: τε

23. ῥωμαίοις mei

24. ζῶντας εἶων scripsi cum R: ζῶν

25. R: οἰομένων

26. καταλείπειν?

27. ἂν οἰστὸν mei

28. *: ὁμοεστίους

29. διὰ τί] om. mei

30. cf. Leutsch 2 p. 462

31. ἑλκόμενον iidem Fueratne οὐχ ἕλκομεν οὖν deleto διὰ τί?

32. Basileensis: διδάσκοντος quod tamen ad Πυθαγόρου (ex Πυθαγορικῆς) referri potest

33. *: ὑπολιπεῖν

34. Αἴαντα] cf. Hom. I 206

35. Πρίαμον] cf. Hom. Ω 621

36. δέρει M

37. Hom. π 50

38. αἰεὶ mei

Plutarch Quaestiones Convivales 7.4

ed. Grēgorios N. Vernardakēs

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Διὰ τί τοῖς πάλαι Ῥωμαίοις ἔθος ἦν μήτε τράπεζαν¹ αἰρομένην περιορᾶν κενὴν μήτε λύχνον σβεννύμενον.

Current edition Perseus

Question IV.
WHAT WAS THE REASON OF THAT CUSTOM OF THE ANCIENT ROMANS TO REMOVE THE TABLE BEFORE ALL THE MEAT WAS EATEN, AND NOT TO PUT OUT THE LAMP?
FLORUS, EUSTROPHUS, CAESERNIUS, LUCIUS.

Notes on the current edition

Stable identifiers

Search the Perseus Catalog for:

Search the Perseus Catalog for:

Διὰ τί τοῖς πάλαι Ῥωμαίοις ἔθος ἦν μήτε τράπεζαν 1 αἰρομένην περιορᾶν κενὴν μήτε λύχνον σβεννύμενον.

Current edition Perseus

Question IV. WHAT WAS THE REASON OF THAT CUSTOM OF THE ANCIENT ROMANS TO REMOVE THE TABLE BEFORE ALL THE MEAT WAS EATEN, AND NOT TO PUT OUT THE LAMP? FLORUS, EUSTROPHUS, CAESERNIUS, LUCIUS.

Notes on the current edition

Stable identifiers

Διὰ τί τοῖς πάλαι Ῥωμαίοις ἔθος ἦν μήτε τράπεζαν¹ αἰρομένην περιορᾶν κενὴν μήτε λύχνον σβεννύμενον.

Question IV.
WHAT WAS THE REASON OF THAT CUSTOM OF THE ANCIENT ROMANS TO REMOVE THE TABLE BEFORE ALL THE MEAT WAS EATEN, AND NOT TO PUT OUT THE LAMP?
FLORUS, EUSTROPHUS, CAESERNIUS, LUCIUS.