The Discourses of Epictetus : Book 2 - Ch. 4 by Epictetus Lyrics
CHAPTER IV
TO THE MAN CAUGHT IN ADULTERY
When Epictetus was saying that man is born for mutual trust, and he who overthrows this overthrows the quality peculiar to man, there came in one of those who are reputed scholars, a man who had once been caught committing adultery in the city. If, said Epictetus, we put away this trust, for which we are born, and plot against our neighbour's wife, what are we doing? Are we not pulling down and destroying? Whom? The man of trust, of honour, of piety. Is this all? Are we not overthrowing neighbourly feeling, friendship, the city itself? What position are we taking up?
How am I to treat you, my fellow man? As a neighbour? As a friend? Of what kind? As a citizen? What trust am I to put in you? No doubt, if you were a piece of pottery, so cracked that you could not be used for anything, you would be cast out on the dunghill, and no one would stoop to take you thence: what shall we do with you then, if being a man you can fill no place becoming to a man? Granted that you cannot hold the position of a friend, can you hold that of a slave? And who will trust you? Will you not then consent to be cast upon a dunghill yourself as a useless vessel, as a thing for the dunghill?
Will you complain, 'No man pays any attention to me, a man and a scholar'?
Of course, for you are bad and useless. Wasps might as well be indignant because no one heeds them, but all avoid them and any one who can strikes and crushes them. Your sting is such that you cause pain and trouble to any one you strike with it. What would you have us do to you? There is no place to put you.
What then? Is it not true that 'women are common property by nature'? I agree, for the sucking-pig is the common property of those who are bidden to the feast. Very well, when it has been cut into portions, come, if you see fit, and snatch the portion of the guest who sits next you, steal it secretly or slip your hand over it and taste it, or if you cannot snatch any of the flesh rub your fingers on the fat and lick them. A fine companion you are for a feast or a dinner, worthy of Socrates indeed!
Again, is not the theatre common to all citizens? When they are seated there, come, if you see fit, and turn one of them out. In the same way you may say that women are common property by nature. But when the law-giver, like the giver of the feast, has apportioned them, will you not look for your own portion instead of stealing what is another's and guzzling that?
'Yes, but I am a scholar and understand Archedemus.'
Well then, understand Archedemus, be an adulterer and a man of broken trust, a wolf or an ape instead of a man; for what is there to hinder you?
TO THE MAN CAUGHT IN ADULTERY
When Epictetus was saying that man is born for mutual trust, and he who overthrows this overthrows the quality peculiar to man, there came in one of those who are reputed scholars, a man who had once been caught committing adultery in the city. If, said Epictetus, we put away this trust, for which we are born, and plot against our neighbour's wife, what are we doing? Are we not pulling down and destroying? Whom? The man of trust, of honour, of piety. Is this all? Are we not overthrowing neighbourly feeling, friendship, the city itself? What position are we taking up?
How am I to treat you, my fellow man? As a neighbour? As a friend? Of what kind? As a citizen? What trust am I to put in you? No doubt, if you were a piece of pottery, so cracked that you could not be used for anything, you would be cast out on the dunghill, and no one would stoop to take you thence: what shall we do with you then, if being a man you can fill no place becoming to a man? Granted that you cannot hold the position of a friend, can you hold that of a slave? And who will trust you? Will you not then consent to be cast upon a dunghill yourself as a useless vessel, as a thing for the dunghill?
Will you complain, 'No man pays any attention to me, a man and a scholar'?
Of course, for you are bad and useless. Wasps might as well be indignant because no one heeds them, but all avoid them and any one who can strikes and crushes them. Your sting is such that you cause pain and trouble to any one you strike with it. What would you have us do to you? There is no place to put you.
What then? Is it not true that 'women are common property by nature'? I agree, for the sucking-pig is the common property of those who are bidden to the feast. Very well, when it has been cut into portions, come, if you see fit, and snatch the portion of the guest who sits next you, steal it secretly or slip your hand over it and taste it, or if you cannot snatch any of the flesh rub your fingers on the fat and lick them. A fine companion you are for a feast or a dinner, worthy of Socrates indeed!
Again, is not the theatre common to all citizens? When they are seated there, come, if you see fit, and turn one of them out. In the same way you may say that women are common property by nature. But when the law-giver, like the giver of the feast, has apportioned them, will you not look for your own portion instead of stealing what is another's and guzzling that?
'Yes, but I am a scholar and understand Archedemus.'
Well then, understand Archedemus, be an adulterer and a man of broken trust, a wolf or an ape instead of a man; for what is there to hinder you?