{
    "schema": "prokopton42-public-passage-v1",
    "id": "musonius_rufus.discourses",
    "canonical_url": "https://prokopton42.com/en/works/musonius-rufus/discourses/reference-21/",
    "language": "en",
    "title": "Discourses of Musonius Rufus Reported by Lucius",
    "author": "Musonius Rufus",
    "date": "late 1st or early 2nd century CE",
    "summary": "Lucius reports teachings in which Musonius applies philosophy to food, housing, marriage, education, and exile. Virtue is tested in ordinary habits and must be practised by women as well as men.",
    "learning": "Connect frugality with moral training, examine equal capacity for philosophy, and distinguish Musonius’ teaching from Lucius’ reporting.",
    "long_summary": "The Discourses defend training governed by nature and need rather than prestige. Musonius prefers practice to brilliant demonstration, presents marriage as moral cooperation, and turns difficulty into preparation for just endurance.\n\nThe voice reaches us through Lucius’ report. Its form may condense an exchange, rearrange an argument, or preserve a striking formulation without reproducing a teaching session word for word. This mediation belongs to the collection’s documentary meaning.",
    "historical_context": "The corpus manifests do not yet establish the precise place and circumstances of composition. The images below document the author’s world or the text’s transmission. They do not claim to show the exact scene of writing.",
    "material_world_label": "Roman world, 1st century BCE to 3rd century CE",
    "material_world": {
        "technology": "Paved roads, aqueducts, concrete, glassware, mills, and hypocaust heating equip some cities, but energy comes mainly from bodies, animals, water, and wood.",
        "science": "Astronomy, geometry, natural history, and engineering compile Greek, Egyptian, and Roman knowledge. Measurement exists without a modern laboratory.",
        "medicine": "Physicians, midwives, baths, plants, and rudimentary surgery can help; reliable anaesthesia, antisepsis, and antibiotics do not exist.",
        "transport": "On foot, horseback, cart, or ship, road and sea networks connect the Empire. Travel remains slow, costly, and risky.",
        "agriculture": "Grain, vines, olives, pulses, and livestock supply cities and armies; estates, slavery, and tenancy organize part of the labour.",
        "communication": "Imperial couriers, letters on papyrus or tablets, inscriptions, and oral proclamations spread information. Everything is copied by hand.",
        "clothing": "Tunics and cloaks are common to both sexes; the stola, toga, footwear, colours, and jewellery mark citizenship, office, wealth, and origin."
    },
    "material_world_scenes": [
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-01.webp",
            "title": "Technology, science, and care",
            "description": "Paved roads, aqueducts, concrete, glassware, mills, and hypocaust heating equip some cities, but energy comes mainly from bodies, animals, water, and wood. Astronomy, geometry, natural history, and engineering compile Greek, Egyptian, and Roman knowledge. Measurement exists without a modern laboratory. Physicians, midwives, baths, plants, and rudimentary surgery can help; reliable anaesthesia, antisepsis, and antibiotics do not exist."
        },
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-02.webp",
            "title": "Travel and communication",
            "description": "On foot, horseback, cart, or ship, road and sea networks connect the Empire. Travel remains slow, costly, and risky. Imperial couriers, letters on papyrus or tablets, inscriptions, and oral proclamations spread information. Everything is copied by hand."
        },
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-03.webp",
            "title": "Farming and food",
            "description": "Grain, vines, olives, pulses, and livestock supply cities and armies; estates, slavery, and tenancy organize part of the labour."
        },
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-04.webp",
            "title": "Clothing, women and men",
            "description": "Tunics and cloaks are common to both sexes; the stola, toga, footwear, colours, and jewellery mark citizenship, office, wealth, and origin."
        }
    ],
    "intellectual_tradition": {
        "id": "stoicism",
        "label": "Stoicism"
    },
    "period": {
        "id": "ancient",
        "label": "Antiquity"
    },
    "languages": [
        "grc",
        "en",
        "fr"
    ],
    "manifestations": [
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/musonius_rufus/discourses/representations/grc.ndjson",
            "language": "grc",
            "records": 21,
            "role": "original",
            "sha256": "613e16b63ab52de3ed7cba603dd4cac03662a23ae588c023eed6663b79fa0f40",
            "source_id": "ogl-discourses-grc"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/musonius_rufus/discourses/representations/en.ndjson",
            "language": "en",
            "records": 21,
            "role": "translation",
            "sha256": "73ae6ef1f6cc69e65cc83ca399b9d45154a3d8ed32ac5eaf2d920b06967c81b5",
            "source_id": "per-passage-mmmarcus-source"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/musonius_rufus/discourses/representations/fr.ndjson",
            "language": "fr",
            "records": 21,
            "role": "translation",
            "sha256": "65fa0e275158e8cac09b44c067e7048b8cf9808d7179e4a03bc8ec2207868b3a",
            "source_id": "per-passage-mmmarcus-source"
        }
    ],
    "concepts": [
        {
            "id": "beneficence",
            "label": "Beneficence"
        },
        {
            "id": "care_of_soul",
            "label": "Care of the soul"
        },
        {
            "id": "desire",
            "label": "Desire"
        },
        {
            "id": "equal_capacity_for_virtue",
            "label": "Equal capacity for virtue"
        },
        {
            "id": "ether_field",
            "label": "Ether and field"
        },
        {
            "id": "faith",
            "label": "Faith"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "freedom",
            "label": "Freedom"
        },
        {
            "id": "honestum_and_utility",
            "label": "Moral rightness and utility"
        },
        {
            "id": "impressions_and_assent",
            "label": "Impressions and assent"
        },
        {
            "id": "justice",
            "label": "Justice"
        },
        {
            "id": "marriage_and_household",
            "label": "Marriage and household"
        },
        {
            "id": "messiah",
            "label": "Messiah"
        },
        {
            "id": "nature",
            "label": "Nature"
        },
        {
            "id": "necessity",
            "label": "Necessity"
        },
        {
            "id": "philosophical_training",
            "label": "Philosophical training"
        },
        {
            "id": "psychological_symbol",
            "label": "Psychic symbol"
        },
        {
            "id": "reason",
            "label": "Reason"
        },
        {
            "id": "roles",
            "label": "Roles and relationships"
        },
        {
            "id": "service",
            "label": "Service"
        },
        {
            "id": "simple_living",
            "label": "Simple living"
        },
        {
            "id": "sin",
            "label": "Sin"
        },
        {
            "id": "slavery",
            "label": "Slavery"
        },
        {
            "id": "theory_and_practice",
            "label": "Theory and practice"
        },
        {
            "id": "virtue",
            "label": "Virtue"
        },
        {
            "id": "voluntary_hardship",
            "label": "Voluntary hardship"
        }
    ],
    "source_work_ids": [
        "musonius_rufus.discourses"
    ],
    "passages": 21,
    "word_count": 21330,
    "word_counts_by_language": {
        "en": 21330,
        "fr": 18412,
        "grc": 15338
    },
    "editorial_status": "gpt_5_6_semantic_draft_v1",
    "structure": {
        "citation_scheme": "musonius-carrier-explicit-v1",
        "kind": "native",
        "levels": [
            {
                "key": "reference",
                "label_fr": "Référence",
                "label_en": "Reference"
            }
        ],
        "leaf_fr": "Passage",
        "leaf_en": "Passage"
    },
    "canonical_passage_id": "passage:musonius_rufus.discourses:21",
    "canonical_ref": "21",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "grc",
            "text": "Ἔφη μὲν παραπλησίως τὸν ἄνδρα χρῆναι τῇ κεφαλῇ προσφέρειν κουράν, ὡς ἀμπέλῳ προσφέρομεν τομήν, τοῦ μόνον ἀφαιρεῖν χάριν τὸ ἄχρηστον . . . . . . οὔτε γενείῳ πώγωνα, ἀλλ’ εἶναί τινα καὶ ταύτην σκέπην ὑπὸ τῆς φύσεως ἡμῖν πεπορισμένην· τὸν δὲ πώγωνα καὶ σύμβολον γεγονέναι τοῦ ἄρρενος, ὥσπερ ἀλεκτρυόνι λόφον καὶ λέοντι χαίτην· ὅθεν τῆς μὲν κόμης ἀφαιρετέον εἶναι τὸ ἐνοχλοῦν, τοῦ δὲ πώγωνος οὐδέν. οὐδὲ γὰρ ἐνοχλεῖν αὐτὸν οὐδέν, ἕως ἂν ὑγιαίνῃ τὸ σῶμα ἢ νόσον μὴ τοιαύτην νοσῇ, ἧς εἵνεκα γένοιτ’ ἂν ἀφαίρεσις τῶν ἐπὶ τοῦ γενείου τριχῶν. εὖ γὰρ εἴρηται, ἔφη, τὸ τοῦ Ζήνωνος, ὅτι τούτου ἕνεκα καρτέον οὗ καὶ κομητέον, τοῦ κατὰ φύσιν, ἵνα μὴ βαρούμενός τις ὑπὸ τῆς κόμης μηδ’ ἐνοχλούμενος ᾖ πρὸς μηδεμίαν ἐνέργειαν. ἡ γὰρ δὴ φύσις τὸ μὲν ἐνδεὲς μᾶλλον φαίνεται φυλαξαμένη, τὸ δὲ περιττὸν ἧττον, ἐπί τε φυτῶν καὶ ἐπὶ ζῴων, ὅτι τῆς προσθέσεως τοῦ ἐνδεοῦς ἡ ἀφαίρεσις τοῦ περιττοῦ πολὺ ῥᾴων καὶ εὐπετεστέρα ἐστίν. χρὴ δ’ ἐφ’ ἑκάτερα τὸν λογισμὸν τὸν ἀνθρώπινον τῇ φύσει βοηθεῖν, ὥστ’ ἀναπιμπλάναι τὰς ἐνδείας ἐφ’ ὅσον οἷόν τε ἀναπληροῦν, ἐλαττοῦν δὲ καὶ ἀφαιρεῖν τὰς περιττότητας. ὅθεν καὶ καρτέον μόνης ἕνεκα τῆς ἀφαιρέσεως τοῦ περιττοῦ καὶ οὐχὶ κόσμου χάριν, ὅπερ οἴονται δεῖν ἔνιοι τὰ μὲν γένεια λεαινόμενοι καὶ μιμούμενοι τοὺς ἀγενείους ἢ νὴ Δία τοὺς ἄρτι γενειάσκοντας, τὴν δὲ κεφαλὴν οὐχ ὁμοίως κειρόμενοι διαφόρως δὲ τὰ πρόσω τῶν ὀπίσω. καὶ γάρ τοι δοκῶν εἶναι κόσμος οὗτος πολλὴν ἀκοσμίαν ἔχει καὶ διαφέρει οὐδὲν τοῦ καλλωπισμοῦ τοῦ τῶν γυναικῶν. ἐκεῖναί τε γὰρ τὰ μέν τινα μέρη πλέκουσι τῶν τριχῶν τὰ δὲ καθιᾶσι τὰ δὲ ἕτερόν τινα σκευάζουσι τρόπον, ἵνα φαίνωνται καλλίονες, οἵ τε κειρόμενοι οὕτως ἄνδρες κατάδηλοί εἰσι δι’ ἐπιθυμίαν τοῦ φαίνεσθαι καλοὶ οἷς βούλονται ἀρέσκειν τὰς μὲν τέλεον ἀφαιροῦντες τῶν τριχῶν, τὰς δὲ πλάττοντες οὕτως ὡς ἂν εὐοπτότατα ᾖ γυναιξί τε καὶ παισὶν ὑφ’ ὧν ἐπαινεῖσθαι δέονται. ἤδη δέ τινες καὶ αὐτῷ τῷ βαρύνεσθαι τὰς τρίχας κείρονται, καὶ λεαίνουσι τὰ γένεια, σαφῶς οὗτοί γε κατεαγότες ὑπὸ τῆς τρυφῆς καὶ ἐκνενευρισμένοι παντάπασιν, οἵ γε ἀνέχονται ἀνδρόγυνοι καὶ γυναικώδεις ὁρᾶσθαι ὄντες, ὅπερ ἔδει φεύγειν ἐξ ἅπαντος, εἰ δὴ τῷ ὄντι ἄνδρες ἦσαν. τί γὰρ δὴ καὶ εἰσὶν αἱ τρίχες ἀνθρώποις βάρος; εἰ μὴ νὴ Δία καὶ τοῖς ὀρνέοις τὰ πτερὰ φαίη τις ἂν εἶναι βάρος.",
            "translator": "Otto Hense",
            "edition": "ogl-discourses-grc",
            "source_id": "ogl-discourses-grc",
            "translation_type": "original"
        },
        {
            "language": "en",
            "text": "He used to say that a man should cut the hair from the head for the same reason that we prune a vine, that is merely to remove what is useless. (But just as the eyebrows or eyelashes which perform a service in protecting the eyes should not be cut, so) neither should the beard be cut from the chin (for it is not superfluous), but it too has been provided for us by nature as a kind of cover or protection. Moreover, the beard is nature's symbol of the male just as is the crest of the cock and the mane of the lion; so one ought to remove the growth of hair that becomes burdensome, but nothing of the beard; for the beard is no burden so long as the body is healthy and not afflicted with any disease for which it is necessary to cut the hair from the chin. The remark of Zeno was well made that it is quite as natural to cut the hair as it is to let it grow long, in order not to be burdened by too much of it nor hampered for any activity. For nature plainly keeps a more careful guard against deficiency than against excess, in both plants and animals, since the removal of excess is much easier and simpler than the addition of what is lacking. In both cases man's common sense ought to assist nature, so as to make up the deficiencies as much as possible and fill them out, and to lessen and eliminate the superfluous. Therefore the hair should be cut only to get rid of too much of it and not for looks, as some think they must, who shave their cheeks and imitate the beardless or, would you believe it, boys who are just beginning to grow a beard, and the hair on the head they do not cut all in the same way, but differently in front and behind. In fact that which seems to them good-looking is quite the opposite and does not differ from the efforts of women to make themselves beautiful. For they, you know, plait some parts of their hair, some they let fall free, and some they arrange in some other way in order to appear more beautiful. So men who cut their hair are obviously doing it out of a desire to appear handsome to those whom they wish to please, and so some of their hair they cut off completely, some they arrange so as to be most pleasing to the women and boys by whom they want to be admired. Nowadays there are even men who cut their hair to free themselves of the weight of it and they also shave their cheeks. Clearly such men have become slaves of luxurious living and are completely enervated, men who can endure being seen as womanish creatures, hermaphrodites, something which real men would avoid at all costs. How could hair be a burden to men? Unless, of course, one should say that feathers are a burden to birds also.",
            "translator": "Cora E. Lutz",
            "edition": "mmmarcus Fragments web edition",
            "source_id": "mmmarcus-discourse-21-en",
            "translation_type": "historical_human_translation"
        },
        {
            "language": "fr",
            "text": "Il disait qu’un homme devait couper les cheveux de sa tête pour la même raison que l’on taille une vigne, c’est-à-dire simplement pour enlever ce qui est inutile. (Mais tout comme les sourcils ou les cils, qui protègent les yeux, ne devraient pas être coupés,) de même, la barbe ne devrait pas être rasée du menton (car elle n’est pas superflue). Elle nous a également été donnée par la nature comme une sorte de couverture ou de protection. De plus, la barbe est le symbole naturel du mâle, tout comme la crête pour le coq et la crinière pour le lion ; ainsi, on devrait enlever la masse de cheveux qui devient encombrante, mais rien de la barbe. La barbe ne constitue aucunement un fardeau tant que le corps est en bonne santé et n’est pas affligé par une maladie nécessitant de raser les poils du menton.\n\nLa remarque de Zénon était judicieuse lorsqu’il disait qu’il est tout aussi naturel de couper les cheveux que de les laisser pousser, afin de ne pas être gêné par leur excès ou empêché dans ses activités. Car la nature veille manifestement avec plus de soin à éviter la carence qu’à éviter l’excès, tant chez les plantes que chez les animaux, puisque l’élimination de l’excès est bien plus facile et simple que l’ajout de ce qui manque. Dans les deux cas, le bon sens de l’homme doit venir en aide à la nature, pour compenser autant que possible les carences et les combler, et pour réduire et éliminer les excès.\n\nAinsi, les cheveux ne devraient être coupés que pour se débarrasser de leur excédent et non pour l’apparence, contrairement à ce que pensent certains qui rasent leurs joues pour imiter les imberbes ou, croiriez-vous cela, les garçons qui commencent à peine à faire pousser leur barbe. Les cheveux sur leur tête, ils ne les coupent pas tous de la même manière ; ils les arrangent différemment à l’avant et à l’arrière. En réalité, ce qui leur semble esthétique est tout le contraire et ne diffère pas des efforts des femmes pour se rendre belles.\n\nEn effet, les femmes tressent une partie de leurs cheveux, laissent d’autres parties libres, et arrangent encore différemment d’autres mèches, afin d’apparaître plus belles. Ainsi, les hommes qui coupent leurs cheveux le font manifestement dans le but de paraître beaux aux yeux de ceux qu’ils souhaitent séduire. Ils coupent entièrement une partie de leurs cheveux, arrangent d’autres parties pour plaire le plus possible aux femmes et aux garçons qu’ils souhaitent impressionner.\n\nAujourd’hui, il existe même des hommes qui coupent leurs cheveux pour se libérer de leur poids, et ils rasent également leurs joues. Il est clair que ces hommes sont devenus esclaves de la vie luxueuse et sont complètement efféminés, au point de tolérer d’être vus comme des créatures efféminées, des hermaphrodites, ce que de vrais hommes éviteraient à tout prix. Comment les cheveux pourraient-ils être un fardeau pour les hommes ? À moins, bien sûr, que l’on dise aussi que les plumes sont un fardeau pour les oiseaux.",
            "edition": "mmmarcus Fragments web edition",
            "source_id": "mmmarcus-discourse-21-fr",
            "translation_type": "modern_web_translation_provenance_unverified"
        }
    ],
    "content_checksum": "71398b3e7c214a0170c7e52cf2067d74b54668f0254c1e7ebece8e58f29d17a1"
}