![]() ![]() inde apparuisse ventris quoque haud segne ministerium esse, nec magis ali quam alere eum, reddentem in omnis corporis partes hinc quo vivimus vigemusque, divisum pariter in venas, maturum confecto cibo sanguinem. hac ira dum ventrem fame domare vellent, ipsa una membra totumque corpus ad extremam tabem venisse. Tempore quo in homine non, ut nunc, omnia in unum consentiant, sed singulis membris suum cuique consilium suus sermo fuerit, indignatas reliquas partes sua cura suo labore ac ministerio ventri omnia quaeri, ventrem in medio quietum nihil aliud quam datis voluptatibus frui conspirasse inde ne manus ad os cibum ferrent, nec os acciperet datum, nec dentes quae acciperent conficerent. Here Livy relates how, in 494 BC, a former consul, Menenius Agrippa, who had been sent by the Senate to deal with a plebeian protest on the Aventine Hill, convinced the protesters to return to the city: In a similar parable cited by Plutarch ( Life of Coriolanus 6) and before him by Livy (2.32.9–12), where the stomach ( venter) epitomises the Roman Senate, the heart, as we would say, of the Roman power system and the head of the state. In the collection of Aesopic fables, there is a piece portraying the legs and the stomach quarreling about their power (132 Hausrath: Hunger). Nutrition and digestive organs seem to enjoy an extraordinary position in Roman imagery. When reading Latin authors, one becomes undoubtedly aware that the Roman obsession with food and eating is not only a pop cultural image imposed on modern readers (or afficionados of historical films). BC (National Archaeological Museum, Florence, Italy). The “fat man” sarcophagus lid (“Obesus Etruscus”‘), Etruscan, 3rd cent. Could we risk saying that Romans lived to eat? Although this sentiment known well enough in Rome and indeed became commonplace in its Latin version, the banquet scenes construed by Roman writers furnish grim evidence of the utter disregard in which Romans of various times kept the Socratic formula. The obvious moral intent of the phrase is to denounce gluttony, ostentatious dining, and the pleasures of the palate as obstacles to making one’s life meaningful. 90 BC): esse oportet, ut vivas, non vivere, ut edas. This was popularised in Greek by Diogenes Laertius (ἔλεγέ τε τοὺς μὲν ἄλλους ἀνθρώπους ζῆν ἵν’ ἐσθίοιεν· αὐτὸς δὲ ἐσθίειν ἵνα ζῴη, Lives of Eminent Philosophers 2.5.34), and preserved in slightly different versions in Quintilian’s Institutio Oratoria (“The Orator’s Education”, 9.3.85, written AD 90s) and in the anonymous Rhetorica ad Herennium (“Rhetorical teachings for Herennius”, 4.28.39, written c. The bond with his wife Maria Cassi, an artist, actress and director, together with the professional coalition with his son Giulio Picchi, a young and renown painter and illustrator, first led to the creation of the restaurant, Cibrèo Ristorante, and the eatery, Cibrèo Trattoria (the so-called Cibrèino), which were soon to be followed by Caffè Cibrèo, the cultural association Teatro del Sale and, last but not least, the recent opening of the Ciblèo.There is a saying attributed to Socrates (470/469–399 BC): “one should eat to live, not live to eat”. In a constant shift between past and present, the city, the neighbourhood and the whole world, the Cibrèo becomes the ideal setting for cultural discussion and social promotion. This neighbourhood is a crossroad of routes, lives and stories that tell of the city, of its beauty and its love for all things special and well-made, while underlining the care and protection they require.Ĭibrèo was founded on the 8th September 1979 following an intuition by Fabio Picchi, who chose this name in full harmony with its family tradition and with a real passion for the alchemy of the Florentine cuisine. The same happens if you walk along via de’ Maggi and via Andrea del Verrocchio or stroll around near the food market in Sant’Ambrogio. You can end up into the world of the Cibrèo through different paths. ![]()
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