say also; for a little pig is common to all the invited guests, but when the portions have been distributed, go, if you think it right, and snatch up the portion of him who reclines next to you, or slily steal it, or place your hand down by it and lay hold of it, and if you can not tear away a bit of the meat, grease your fingers and lick them. A fine companion over cups, and Socratic guest indeed! Well, is not the theatre common to the citizens? When then they have taken their seats, come, if you think proper, and eject one of them. In this way women also are common by nature. When then the legislator, like the master of a feast, has distributed them, will you not also look for your own portion and not filch and handle what belongs to another. But I am a man of letters and understand Archedemus.[1]—Understand Archedemus then, and be an adulterer, and faithless, and instead of a man, be a wolf or an ape: for what is the difference?[2]
CHAPTER V.
how magnanimity is consistent with care.
Things themselves (materials) are indifferent;[3] but the use of them is not indifferent. How then shall a man preserve firmness and tranquillity, and at the same time
- ↑ Archedemus was a Stoic philosopher of Tarsus. We know little about him.
- ↑ A man may be a philosopher or pretend to be; and at the same time he may be a beast.
- ↑ The materials (ὕλαι) on which man works are neither good nor bad, and so they are, as Epictetus names them, indifferent. But the use of things, or of material, is not indifferent. They may be used well or ill, conformably to nature or not.
should be common among the wise, so that any man should use any woman, as Zeno says in his Polity, and Chrysippus in the book on Polity, and Diogenes the Cynic and Plato; and we shall love all the children equally like fathers, and the jealousy about adultery will be removed.' These wise men knew little about human nature, if they taught such doctrines.
