fever, and has been relieved from it, is not in the same state that he
was before, unless he has been completely cured. Something of the kind
happens also in diseases of the soul. Certain traces and blisters
are left in it, and unless a man shall completely efface them, when he
is again lashed on the same places, the lash will produce not blisters
but sores. If then you wish not to be of an angry temper, do not
feed the habit; throw nothing on it which will increase it: at first
keep quiet, and count the days on which you have not been angry. I
used to be in passion every day; now every second day; then every
third, then every fourth. But if you have intermitted thirty days,
make a sacrifice to God. For the habit at first begins to be weakened,
and then is completely destroyed. "I have not been vexed to-day, nor
the day after, nor yet on any succeeding day during two or three
months; but I took care when some exciting things happened." Be
assured that you are in a good way. To-day when I saw a handsome
person, I did not say to myself, "I wish I could lie with her," and
"Happy is her husband"; for he who says this says, "Happy is her
adulterer also." Nor do I picture the rest to my mind; the woman
present, and stripping herself and lying down by my side. I stroke
my head and say, "Well done, Epictetus, you have solved a fine
little sophism, much finer than that which is called the master
sophism." And if even the woman is willing, and gives signs, and sends
messages, and if she also fondle me and come close to me, and I should
abstain and be victorious, that would be a sophism beyond that which
is named "The Liar," and "The Quiescent." Over such a victory as
this a man may justly be proud; not for proposing, the master sophism.
How then shall this be done? Be willing at length to be approved
by yourself, be willing to appear beautiful to God, desire to he in
purity with your own pure self and with God. Then when any such
appearance visits you, Plato says, "Have recourse to expiations, go
a suppliant to the temples of the averting deities." It is even
sufficient if "you resort to the society of noble and just men," and
compare yourself with them, whether you find one who is living or
dead. Go to Socrates and see him lying down with Alcibiades, and
mocking his beauty: consider what a victory he at last found that he
had gained over himself; what an Olympian victory; in what number he
stood from Hercules; so that, by the Gods, one may justly salute
him, "Hail, wondrous man, you who have conquered not less these
sorry boxers and pancratiasts nor yet those who are like them, the
gladiators." By placing these objects on the other side you will
conquer the appearance: you will not be drawn away by it. But, in
the first place, be not hurried away by the rapidity of the
appearance, but say, "Appearances, wait for me a little: let me see
who you are, and what you are about: let me put you to the test."
And then do not allow the appearance to lead you on and draw lively
pictures of the things which will follow; for if you do, it will carry
you off wherever it pleases. But rather bring in to oppose it some
other beautiful and noble appearance and cast out this base
appearance. And if you are accustomed to be exercised in this way, you
will see what shoulders, what sinews, what strength you have. But