Moralia: Volume I

by Plutarch, Frank Cole Babbitt (translator)

Plutarch, c.45-120, was born in Boeotian Chaeronea in central Greece, studied philosophy at Athens, &, after going to Rome as a philosophy teacher, was given consular rank by Trajan & a procuratorship in Greece by Hadrian. He was married, the father of a daughter & four sons. A kindly, independent thinker, he wrote widely. His popular 46 Parallel Lives were biographies planned to be paired ethical examples of a Greek & a similar Roman, tho the last four are single. They're invaluable sources about the lives & characters of GrecoRoman statesmen, soldiers & orators. His approximately 60 other varied extant works are known as Moralia, Moral Essays. They're of high literary value & of use to all interested in ethics, philosophy & religion.
The Loeb Classical Library's Moralia is in 15 volumes, this being the first, #197 in the Library's series as a whole.
Note on Frontspiece
Preface
Introduction
The Education of Children
How the Young Man Should Study Poetry
On Listening & Lectures
How to Tell a Flatterer froma Friend
How a Man May Become Aware of His Progress in Virtue
Index

Genres: Philosophy, Classics

512 pages, Hardcover

First published January 1, 1927

About the author

Plutarch (later named, upon becoming a Roman citizen, Lucius Mestrius Plutarchus; AD 46–AD 120) was a Greek historian, biographer, and essayist, known primarily for his Parallel Lives and Moralia. He is classified as a Middle Platonist. Plutarch's surviving works were written in Greek, but intended for both Greek and Roman readers.

Reviews

[شمس · Rating 4 out of 5]

As a general statement, the same assertion may be made in regard to moral excellence that we are in the habit of making in regard to the arts and sciences, namely, that there must be a concurrence of three things in order to produce perfectly right action, and these are: nature, reason, and habit. By reason I mean the act of learning, and by habit constant practice. The first beginnings come from nature, advancement from learning, the practical use from continued repetition, and the culmination from all combined; but so far as any one of these is wanting, the moral excellence must, to this extent, be crippled. For nature without learning is a blind thing, and learning without nature is an imperfect thing, and practice without both is an ineffective thing. —The Education of Children, 2a
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For there are three forms of life, of which the first is the practical life, the second the contemplative life, and the third the life of enjoyment. The last, which is dissolute and enslaved to pleasure, is bestial and mean, but the contemplative life, which falls short in practice, is not useful, while the practical life which has no portion in philosophy, is without culture or taste. One must try, then, to as well as once can, both to take part in public life, and to lay hold of philosophy so far as the opportunity is granted. —The Education of Children, 8a

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This volume contains the following essays:
• The Education of Children
• How the Young Man Should Study Poetry
• On Listening to Lectures
• How to Tell a Flatterer From a Friend
• How a Man May Become Aware of His Progress in Virtue
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I've wanted to read Plutarch's lesser known work ever since I found out about it around 5 years ago, but I ended up prioritising works which are considered more major; "surely," I thought, "if his Moralia was something special, it would be more well known, and there would be at least a few different complete (physical) editions you could buy" (regardless of whether this is true or not for the Moralia, I would tell my past self to never mistake that popularity has any correlation to value/worth).

The fact that the only available complete physical copy comprises 15(+1) volumes and is relatively expensive also didn't help.

But whilst I was reading Montaigne, I noticed he was quoting extensively from Plutarch's Moralia; and the quotes were good, hinting that Plutarch's work would be equally good if not better than the excerpts that Montaigne was sprinkling throughout his Essays.

This first of fifteen volumes promises just that.

Some good thoughts and musings, all rendered in that je ne sais quoi of the idiom of the Ancients that is characterised by a simplicity, amiability, and alluring summertime warmth, that is not to be found in any of their successors.
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The Education of Children
For to receive a proper education is the source and root of all goodness. (4c)

Aristippus not inelegantly, in fact very cleverly, rebuked a father who was devoid of both mind and sense. For when a man asked him what fee he should require for teaching his child, Aristippus replied, “A thousand drachmas”; but when the other exclaimed, “Great Heavens! What an excessive demand! I can buy a slave for a thousand,” Aristippus retorted, “Then you will have two slaves, your son and the one you buy.” (4f)

Good birth is a fine thing, but it is an advantage which must be credited to one’s ancestors. Wealth is held in esteem, but it is a chattel of fortune, since oftentimes she takes it away from those who possess it, and brings and presents it to those who do not expect it. Besides, great wealth is the very mark for those who aim their shafts at the purse—rascally slaves and blackmailers; and above all, even the vilest may possess it. Repute, moreover, is imposing, but unstable. Beauty is highly prized, but short-lived. Health is a valued possession, but inconstant. Strength is much admired, but it falls an easy prey to disease and old age. And, in general, if anybody prides himself wholly upon the strength of his body, let him know that he is sadly mistaken in his judgement. For how small is man’s strength compared with the power of other living creatures! I mean, for instance, elephants and bulls and lions. But learning, of all things in this world, is alone immortal and divine. (5d-e)

And it was a clever saying of Bion, the philosopher, that, just as the suitors, not being able to approach Penelope, consorted with her maid-servants, so also do those who are not able to attain to philosophy wear themselves to a shadow over the other kinds of education which have no value. (7d)

it is useful, or rather it is necessary, not to be indifferent about acquiring the works of earlier writers, but to make a collection of these, like a set of tools in farming. For the corresponding tool of education is the use of books, and by their means it has come to pass that we are able to study knowledge at its source. (8b)

But it may be urged that such actions are hard to imitate. I know that myself. But the effort must be made . . . (10d)

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How The Young Man Should Study Poetry
We shall steady the young man still more if, at his first entrance into poetry, we give a general description of the poetic art as an imitative art and faculty analogous to painting. (17f)

For if the young man is so trained, and his understanding so framed, that he feels elation and sympathetic enthusiasm over noble words and deeds, and an aversion and repugnance for the mean, such training will render his perusal of poetry harmless. (26a)

The only one of our attributes that is dear to the gods and divine is a virtuous mind . . . (30f)

The young man has need of good pilotage in the matter of reading, to the end that, forestalled with schooling rather than prejudice, in a spirit of friendship and goodwill and familiarity, he may be convoyed by poetry into the realm of philosophy. (37b)

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On Listening to Lectures
For the speakers are admired in so far as they are entertaining, and afterwards, no sooner has the pleasure of listening passed away, than their repute deserts them, and so the time of their hearers and the life of the speakers is simply wasted. (41e)

And so for you, young man, it is not the time to be inquiring about such questions, but how you may be rid of self-opinion and pretention, love affairs and nonsense, and settle down to a modest and wholesome mode of living. (43b)

The mind does not require filling like a bottle, but rather, like wood, it only requires kindling to create in it an impulse to the independently and an ardent desire for the truth. (48c)
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How to Tell a Flatterer from a Friend
A scholarly and studious young man, now again he is absorbed in books . . . (52c)

. . . and Dionysius, shaking himself are from philosophy, returned post-haste to wine and women and foolish talk and licentiousnes . . . (52d)

. . . he took too soft living, and luxury, and pretentiousness. (52f)

It is said that close acquaintances used to copy Plato’s stoop, Aristotle’s lisp, and King Alexander;s twisted neck as well as the harshness of his voice in conversation. In fact, some people unconsciously acquire most of their peculiarities from the traits or the lives of others. (53d)

Enjoy jest and food and wine, and indeed even mirth and nonsense, as a sort of spice for noble and serious things. (54f)

Carneades used to say that the sons of the wealthy and sons of kings do learn to ride on horseback, but that they learn nothing else well and properly; for in their studies their teacher flatters them with praise, and their opponent in wrestling does the same by submitting to be thrown, whereas the horse, having no knowledge or concern even as to who is the private citizen or ruler, or rich or poor, throws headlong those who cannot ride him. (58f)

Alexander said that two things moved him to discredit those who proclaimed him. God, his sleeping and his passion for women, evidently feeling that in these matters he revealed the more ignoble and susceptible side of himself. (66a)

To study virtue and to search for truth. (72b)

Why dwell on playful sports and conviviality and nonsense? (73b)
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How a Man May Become Aware of His Progress in Virtue
Just so are many allured by philosophy and seem to take hold of the task of learning with high aspirations, but if they are forced by other business and occupations to leave it, all that excitement of theirs subsides and they no longer care. (77b)

For the greater the acquisition from philosophy is, the more annoyance there is in being cut off from it. (77d)

Observe, then, not only when you are perusing the writings of the philosophers and listening to their discourses, whether you do not give more attention to the mere language than to the subject matter, and whether you are not more on the alert for passages which involve something difficult and odd rather than for those which convey something useful, substantial, and beneficial. (79c)

When men are being filled with really good things, their conceit gives way and their self-opinion becomes less inflexible . . . they do not arrogate themselves, as before, the name of philosophy and the repute of studying it, or even give themselves the title of philosopher; in fact, a young man of good parts, on being addressed by this title by another, would be quick to say with a blush:
I am no god, I assure you; why think me like the immortals? —Homer, Odyssey, xvi.187 (81c)

But with the young man who has had a taste of real progress in philosophy, these words of Sappho are always associated:
My tongue breaks down, and all at once
A secret flame throughout my body runs —Bergk, Poet. Lyr. Gr. iii. 88, Sappho, no. 2 (81d)

. . . a higher state of mind and one which comes nearer to the ideal. (82e)

. . . as though in the clear depth of an absolute calm there came over him the radiant thought that the fanciful and emotional element in his soul had been dispelled by reason. (83a)

With me of this sort it has already become a constant practice, on proceeding with any business, or on taking office, or on encountering any dispensation of Fortune, to set before their eyes good men of the present or of the past, and to reflect: “What would Plato have done in this case? What would Epameinondas have said? How would Lycurgus have conducted himself, or Agesilaus?” And before such mirrors as these, figuratively speaking, they array themselves or readjust their habit, and either repress some of their more ignoble utterances, or resist the onset of some emotion. (85a)

Alexander, as it appears on seeing a messenger hastening toward him with exceeding joy and holding out his hand, said, “What are you going to report to me, my good friend? That Homer has come to life again?” For he thought that his exploits lacked nothing save commemoration for posterity. (85c))

[Biblio Curious · Rating 5 out of 5]

I only read How the Young Man Should Study Poetry translated by Frank Cole Babbett. I'm thinking to read all of them because this one little essay on basically the philosophy of poetry left such a great impression on me.

It contains lots of commentary on Homer, some amazing mentions of Euripides and other writers of Plutarch's time. What left a great impression on me are some of his keen insights into wisdom. I felt incredibly happy with his chatter about bees. Basically, a good person will see the best in what they read. Poetry can teach us how to use our minds to think or philosophize. It's what I needed to read so it left me feeling inspired.

I recommend this if you're a poet or a philosopher. Or if you would like to explore these old ethical ways of life that still echo beauty of the soul today.

[Beauregard Bottomley · Rating 1 out of 5]

Mostly irritatingly childish advice with simple philosophical concoctions dressed up as wisdom.

Montaigne clearly leverages these essays into at least some coherence and wisely mixes in Titus Lucretius’ On the Nature of Things. The Moralia can’t bring itself to embrace Epicurean thought as Montaigne did.

Reread Parallel Lives, Plato, Thucydides, or Montaigne. They say what these essays try to say, but don't insult the reader as these essays definitely do.

I can’t say with certainty these essays are inauthentic, but most of them seemed to be beneath Plutarch’s greatness and the Wikipedia on this book seemed to suggest strongly that these essays aren’t from Plutarch.

[Basilisk · Rating 5 out of 5]

Let the youth be set on the path of virtue with this tome. Worry not for they will be in good company; Plutarch is a worthy pathfinder of the righteous ways.

And here is a funny quote:
"For when a man asked him what fee he should require for teaching his child, Aristippus replied, “ A thousand drachmas ” ; but when the other exclaimed, “ Great Heavens what an ex­cessive demand ! I can buy a slave for a thousand,” Aristippus retorted, “ Then you will have two slaves, your son and the one you buy.”

[Alexander Rolfe · Rating 5 out of 5]

I enjoyed every essay. I was fascinated by his statement that Pythagoras's weird laws (avoid beans, etc.) were allegorical. What I will remember the longest, though, is this from page 209: "Most people on bestowing an affectionate kiss on little children not only take hold of the children by the ears, but bid the children to do the same by them..." When we go to Greece later this year, I will be watching like a hawk to see a parent kiss a child.

[Tom · Rating 5 out of 5]

Contains:
The Education of Children
How the Young Man Should Study Poetry
On Listening to Lectures
How to Tell a Flatterer from a Friend
How a Man May Become Aware of His Progress in Virtue

Several life-changing quotes in this classic volume.

[Stuart Dean · Rating 4 out of 5]

Good advise on the raising of children, understanding poetry, how to properly act during lectures, and most importantly how to deal with flatterers. Plutarch's advise stands the test of time and does it without being overly preachy or indecipherable.

[Truls Ljungström · Rating 1 out of 5]

Diverse exempel som grund för något slags moralstudie. Å ena sidan applåderar jag ansatsen att arbeta empiriskt med moral. Å andra sidan är detta snömos. Jag rekommenderar den inte.

[Christopher Crotty · Rating 5 out of 5]

Plutarch of Chaeronea (46-c.122)

[Victor · Rating 3 out of 5]

Some outdated and probably medically/psychologically questionable advice. The section on the necessity of breast feeding infants is an odd read.